The pattern of catechistical doctrine at large, or, A learned and pious exposition of the Ten Commandments with an introduction, containing the use and benefit of catechizing, the generall grounds of religion, and the truth of Christian religion in particular, proved against atheists, pagans, Jews, and Turks / by the Right Reverend Father in God Lancelot Andrews ... ; perfected according to the authors own copy and thereby purged from many thousands of errours, defects, and corruptions, which were in a rude imperfect draught formerly published, as appears in the preface to the reader.

The pattern of catechistical doctrine at large, or, A learned and pious exposition of the Ten Commandments with an introduction, containing the use and benefit of catechizing, the generall grounds of religion, and the truth of Christian religion in particular, proved against atheists, pagans, Jews, and Turks / by the Right Reverend Father in God Lancelot Andrews ... ; perfected according to the authors own copy and thereby purged from many thousands of errours, defects, and corruptions, which were in a rude imperfect draught formerly published, as appears in the preface to the reader.

Table of contents

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Title page

THE CONTENTS.

A Table of the Supplements or Additions, Wherein the sence of the Author is cleered in some places where it was obscure or doubtful: and some things are handled more fully, which were omitted, or but briefly touched, &c.

Introduct.

Com. 1.

Com. 2.

Com. 3.

Com. 4.

Com. 5.

Com. 6.

Com. 8.

Com. 9.

Errata.

THE PREFACE

AN INTRODVCTION To the Exposition Of the DECALOGUE.

CHAP. I.

CHAP. II.

CHAP. III.

CHAP. IIII.

How to come to God.

In the way of Faith, we are to observe four Rules.

CHAP. V.

CHAP. VI. That there is a God.

CHAP. VII. Gods care of mankinde.

CHAP. VIII.

CHAP. IX.

CHAP. X.

CHAP. XI.

CHAP 12.

CHAP. XIII.

CHAP. XIIII. Summa Religionis.

CHAP XV. The Law.

CHAP. XVI.

CHAP. XVII.

CHAP. XVIII. Now concerning the Preparation to the hearing of the Law.

CHAP. XIX.

CHAP XX.

THE EXPOSITION OF THE First Commandement.

CHAP. I.

CHAP. II.

CHAP. 3.

CHAP IIII.

CHAP. V.

CHAP. VI.

CHAP. VII.

CHAP. VIII.

CHAP. IX.

CHAP. X.

CHAP. II.

CHAP. XII.

CHAP. XIII. Of Obedience.

CHAP. XIIII.

CHAP. XV. The second Proposition.

CHAP. XVI.

CHAP. XVII.

Coram me, Before me.

The signes of Perseverance.

THE EXPOSITION OF THE Second Commandement.

CHAP. I. Thou shalt not make to thy self any graven Image &c.

CHAP. II. That God is not to be worshipped by Images.

CHAP. III.

CHAP. IIII.

CHAP. V

CHAP. VI. Of the manner of the outward worship of God.

CHAP. VII.

CHAP. VIII Of the Sanction in this Commandment,

CHAP. IX

CHAP. X.

THE EXPOSITION OF THE Third Commandement.

CHAP. I

CHAP. II

CHAP. III. Of the taking Gods name by an Oath.

CHAP. IIII. Of Vows.

CHAP. V.

THE EXPOSITION OF THE Fourth Commandement. The Fourth Commandment. Remember the Sabbath-day to keep it Holy, &c.

CHAP. I.

CHAP. II.

¶ CHAP. III.

CHAP. IIII.

CHAP. V.

CHAP. VI.

CHAP. VII.

CHAP. VIII.

CHAP. IX.

CHAP. X.

CHAP. XI.

CHAP. XII.

THE EXPOSITION OF THE Fifth Commandement. Honour thy Father and thy Mother &c.

CHAP. I.

CHAP. II.

CHAP. III.

CHAP. IIII.

CHAP. V.

CHAP. VI.

CHAP. VII.

CHAP. VIII.

CHAP. IX.

CHAP. X.

CHAP. XI.

THE EXPOSITION OF THE Sixth Commandement.

CHAP. I.

CHAP. II.

CHAP. III.

How a King may put offenders to death.

Of the Lawfulnesse of war in some cases.

CHAP. IIII.

CHAP. V. Of the murther of the soul.

CHAP. VI.

CHAP. VII. We come now to the meanes against anger.

CHAP. VIII.

THE EXPOSITION OF THE Seventh Commandement.

CHAP. I.

CHAP. II. Non Maechaberis

CHAP. III.

CHAP. IIII.

CHAP. V.

CHAP. VI.

CHAP. VII.

THE EXPOSITION OF THE Eighth Commandement.

CHAP. I. Thou shalt not steale.

CHAP. II.

CHAP. III.

CHAP. IIII. Of Theft committed in getting Wealth, in acquisitione.

CHAP. V.

CHAP. VI.

CHAP. VII.

CHAP. VIII.

CHAP. IX.

CHAP. X.

THE EXPOSITION OF THE Ninth Commandement.

CHAP. I.

CHAP. II.

CHAP. III.

CHAP. IIII.

CHAP. V.

CHAP. VI.

CHAP. VII.

THE EXPOSITION OF THE Tenth Commandement. Exod. 20. 17.

CHAP. I.

CHAP. II.

CHAP. III.

CHAP. IV.

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THE PATTERN OF CATECHISTICAL DOCTRINE AT LARGE: OR A Learned and Pious Exposition Of the Ten COMMANDMENTS, With An INTRODUCTION, Containing the Use and Benefit of Catechizing; the generall Grounds of Religion; and the truth of Christian Religion in particular; proved against ATHEISTS, PAGANS, JEWS, and TURKS.

By the Right Reverend Father in God LANCELOT ANDREWS, late Bishop of WINCHESTER

Perfected according to the Authors own Copy, and thereby purged from many thousands of Errours, Defects, and Corruptions, which were in a rude imperfect Draught formerly published, as appears in the Preface to the Reader.

Ecclesiastes 12. 13.

Fear God and keep his Commandments, for this is the whole duty of Man.

1. Corinth. 7. 19.

Circumcision is nothing, and uncircumcision is nothing, but the keeping of the Commandments of God.

LONDON, Imprinted by Roger Norton, and are to be sold by George Badger, at his Shop in S. Dunstans Church-yard in Fleet-street.

Anno Dom. 1650.

THE CONTENTS.

[Page]

[Page]

The Exposition of the Introduction.

CHAP. I. Page 1

1. That Children are to be taught and instructed in Religion proved out of Heathen Philosophers, out of the Law, the Gospel. 2. That this instruction ought to be by way of Catechism. What Catechising is. How it differs from Preaching. Reasons for abridgements or sums of Religion. Catechizing used in all ages; before the flood; after the flood; under the Law; under the Gospel; after the Apostles; in the Primitive Church. Reasons for this custom of Catechising.

CHAP. II. Page 9

The duty of the catechized. 1. To come, and that 1. with a right intent, 2. willingly, 3. with preparation; which must be, 1. in fear, 2. by prayer. Other rules for coming, 1. with [...], 2. with purity of heart, 3. in faith, 4. frequently. The second duty to hear or hearken. The necessity of hearing. The manner, 1. with reverence, 2. with fervour of spirit, 3. with silence, 4. without gazing, 5. hear to keep. How the word must be kept in our hearts, 1. by examination, 2. by meditation, 3. by Conference.

CHAP. III. Page 14

Of Religion in general, and the foundations of it. The four first steps. 1 We must come to God, as the only way to true happinesse. No happinesse in riches proved by divers reasons. Nor in Honour. Nor in pleasure. Nor in moral vertue. Nor in contemplation. General reasons against them all, that felicity cannot be in any of them. because they cannot satisfie. 2 They are not perpetual, but uncertain. In God onely is true happinesse to be found.

CHAP. IIII. Page 19

2. The way to come to God is onely by faith, not by natural reason alone, as the Manichees held; reasons against them. The way by faith more certain. The necessity of belief. Rules for coming by faith.

CHAP. V. Page 22

3. That we must believe there is a God. Misbelief in four things. 1. Autotheisme. 2. Polytheisme. 3. Atheisme. 4. Diabolisme. The reasons of Atheists answered. Religion upholds all states. The original of Atheisme, from 1. Discontent, 2. sensuality.

CHAP. VI. Page 25

That there is a God, proved. 1. By reasons drawn out of the writings of the Heathens themselves. 2. By the frame of the World: Objections answered. 3. By the beginning and progresse of arts, &c. 4. By the necessity of a first mover. The beginning of things cannot be. 1. By Chance. nor 2. By Nature. 5. By prophecies fulfilled. 6. By the artificial framing the bodies of all Creatures. 7. By the soul of man. Reasons why so many Atheists. Natural notions of a diety. The Conscience. 8. From the miserable ends of Atheists.

CHAP. VII. Page 29

The fourth step, That God hath a providence over man. Reasons against divine providence answerd: why God permitts evil: general reasons for a providence, particular reasons from all sorts of creatures. That second causes work not, nor produce their effects of themselves without God. That Gods providence reacheth to particulars. That God is to be sought, and that he rewards them that seek him.

CHAP. VIII. Page 34

The four religions in the world. Of Paganisme, reasons against the plurality of Gods. That there can be but one God proved out of their own Philosophers: that their religion was false. How man came to be worshipped. How beasts. Of the Miracles and Oracles of the Gentiles.

CHAP. IX. Page 37

Of Judaisme. The positions of the Jews. 1. That the Messias shall have an earthly kingdom at Jerusalem, confuted. 2. That Jesus is not the Messias. The contrary proved by Jacobs prophecy. Gen. 49. 11. By Daniels seventy two weeks. Dan. 9. 25. By diverse other reasons. 3. That the Messias is not yet come. The contrary proved by sundry arguments.

[Page] CHAP. X. Page 41

Of Christian. This religion proved to be false by seven reasons.

CHAP. XI. Page 42

Of Christian religion. The truth thereof in general proved. 1. By the antiquity of it, out of the Heathen authors themselves. 2. By the continuance and preservation of it. 3. By the certainty. 4 By the end it leads to, viz. to God, it gives all honour to him. Deprives man of all. Other reasons. It restraines carnal liberty allowed by false Religions; reaches to the heart. It contains mysteries above mans capacity. Teaches contempt of the world; requires spiritual worship. Confirmed by miracles beyond exception. Prophecies.

CHAP. XII. Page 48

Special reasons for the Christian Religion, as differing from the Jewish. It purgeth the soul: shews that God is [...]: the testimony of the Apostles and Evangelists: the knowledge of what they wrote: their honesty: the credit of the story: testimony from Pagans: the star at Christs birth: the crosse sacred with the Egyptians: the miracles at Christs death: the Progresse of Christianity by weak means, opposed by power and learning: contrary to flesh and blood: the excellency of the promises: power in conversions: the truth of Christs miracles: the constancy of Martyrs: the ends of the Apostles: the Devils testimony against himself.

CHAP. XIII. Page 52

Of the two chief parties that lay claim to Christian Religion, Papists and Protestants. Their difference about interpretation of Scriptures. The Churches authority, in expounding Scriptures. An additional Observation out of the Authors other works. Rules about the sense of the Scriptures. Means for finding out the true sense: other means controverted. Addition about the Churches power in matters of Faith, whether infallible. Decrees of Councels: Consent of Fathers. The Pope not infallible.

CHAP. XIIII. Page 58

Christian religion divided into the Law and the Gospel. Additions about the use of the Law. That the Law of Christ is part of the second Covenant, &c. The judgement of the Author out of his other books. That the Gospel is lex Christi. The Law handled first. Reasons for this order. What the Law teacheth, and what the Gospel.

CHAP. XV. Page 62

In the Law four things. 1. The work to be done. The Decalogue the Pandects of moral Laws. The Laws moral known before Moses, written in mens hearts, proved in particular. In every Law there is evil to be avoided, and good to be done, both must concur. S. Pauls three rules of pie, juste, sobrie. S. Augustine his three rules, contrary to three rules of corrupt nature. 2. The manner of doing riquires, 1. totos, 2. totum, 3. toto tempore, 3. The reward. 4. The punishment.

CHAP. XVI. Page 83

That the moral Law of God written by Moses, was known to the Heathen. 1. The act or work was known to them, as it is proved in every precept of the Decalogue, yet their light more dim in the 1. 2. 4. 10. S. Pauls three rules of pie, sobrie, juste, known to them. 2. They knew the manner of performance, toti, totum, semper. 3. They knew the rewards and punishments.

CHAP. XVII. Page 68

Questions about the Law. 1. Why it was written by Moses, seeing it was written before in mens hearts. How the light of Nature became dim, three causes of it: it was deserved in three respects. Why the Law was given at this time. Why onely to the [...]. All the four parts of a Law, are in the Law written. 1. The Act. 2. The Manner. 3. The rewards. 4. The punishments. 2. Whether any can keep the Law. How God is just in requiring that which we cannot perform. An Addition about power of keeping the Law evangelical. Adam lost his ability, not efficienter, but meritorie, God alwayes gives, or is ready to give power to do what he requires, if we be not wanting to our selves. How Christ hath fulfilled the Law: how we keep it by faith. 3. Why God promises life to the keeping of the Law if we cannot keep it.

CHAP. XVIII. Page 73

Of the preparation before the giving of the Law. 1. To make them willing, by consideration of 1. his benefits, 2. Gods right, as Lord, 3. Their relation, as Creatures, &c. 4. That they are his people. His Benefits past and promised. Three motives [Page] to love. 1: Beauty. 2. Neernesse. 3. Benefits: all in God. 2. To make them able, by sanctifying and cleansing themselves: that ceremonial washing signified our spiritual cleansing: how we came to be polluted: how we must be cleansed. Why they were not to come at their wives. Of the danger and abuse of things lawful. 3. That they might not run too far, bounds were set. Of curiosity about things unnecessary.

CHAP. XIX. Page 79

The manner of delivering the Law. 1. With thick clouds. 2. With thunder and lightning. 3. With sound of a trumpet. The terrible delivering of the Law, compared with the terrour of the last judgement, when we must give account for the keeping of it: the comparison in all the particulars. The use of this.

CHAP. XX. Page 80

The end of the Law as given by Moses. 1. It brings none to perfection, and that by reason of mans corruption: as appears, 1. by the place, a barren wildernesse, a mountain which none might touch: 2. by the mediatour Moses: by the breaking of the Tables, &c. 2. It brings us to Christ, because given by Angels in the hand of a Mediatour. It Was to be put into the Ark: Given fifty dayes after the Passeover: Moses had a Veyl: the fiery Serpent: our use of the Law, to know our debts as by a book of accounts; then to drive us to seek a Surety to pay the debt, viz. Christ; amd to be thankful, and take heed of running further into debt.

The Exposition of the first Commandment.

CHAP. I. Page 83

Of the Preface to the Decalogue. Two things required in a Lawgiver. 1. Wisdom. 2. Authority: both appear here. Gods Authority declared. 1. By his Name Jehovah, which implyes, 1. that being himself, and that all other things come from him; 2. his absolute dominion over all the Creatures: from which flow two attributes. 1. His Eternity. 2. His Veracity, or truth. 2. By his Jurisdiction, thy God; by Creation, and by Covenant. 3. By a late benefit, their deliverance out of Egypt. How all this belongs to us.

CHAP. II. Page 87

The division of the Decalogue: how divided by the Jews; how by Christians. Addition 6. That the four fundamental Articles of all Religion are implyed in the four first Precepts. Of rules for expounding the Decalogue. Six rules of extent. 1. The affirmative implyes the negative, and e contra. 2. When any thing is commanded or forbidden, all of the same nature are included. 3. The inward act of the soul is forbidden or commanded by the outward. 4. The means conducing are included in every precept. 5. The consequents and signes. 6. We must not onely observe the precept our selves, but cause it to be kept by others, left we partake of other mens sins, which is, 1. Jubendo, by commanding. 2. Permittendo, by tolleration. 3. Provocando, by provocation. 4. Suadendo, by perswasion. 5. Consentiendo, by consenting. 6. Defendendo, by maintaining. 7. Scandalum praebendo, by giving scandal.

CHAP. III. Page 94

Rules of restraint in expounding the Law. False rules made by the Pharisees. Of Custom. Addition 7. Of the force of Church Customs. 3. Three rules of restraint: 1. By dispensation. 2. By the nature of the Precept. 3. By conflict of Precepts. Antinomia, wherein these rules are to be observed; 1. Ceremonial Precepts are to give place to moral. 2. The second table is to give place to the first. 3. In the second table, the following Precepts are to give place to those before. Rules to expound in case of 1. Obscurity, 2. Ambiguity, 3. Controversie.

CHAP. IIII. Page 98

Three general observations in the Decalogue. 1. That the precepts are all in the second person. 2. All but two are Negative. All but two are in the future tense. Observations general from the first precept. 1. Impediments are to be removed, before true worship can be performed. 2. The worship of God is the foundation of all obedience to the rest. 3. That spiritual worship, is chiefly commanded in the first precept. Addition 8. About the distinction of inward, and outward worship.

CHAP. V. Page 100

In the first Commandment three things are contained. 1. We must have a God. 2. We must have the Lord for our God. 3. We must have him alone for our God. The sinne [Page] opposite to the first is [...]: to the second is false Religion: to the third mixt Religion. How our nanture is inclinable to those sins. Reasons against them.

CHAP. VI. Page 102.

In the first proposition of having a God, is included, 1. Knowledge of God, wherein, 1. The excellency, 2. the necessity, 3. how it is attained. The contrary forbidden is, 1. Ignorance, 2. light knowledge. What we are to know of God. Impediments of knowledge to be removed. Rules of direction to be followed.

CHAP. VII. Page 110.

The second inward vertue commanded in the first precept, is faith. Reasons for the necessity of faith. Addition 9. Concerning the evidence of faith, and freedom of assent. The certainty of faith. Of unbelief. Addition 10. Concerning the nature of faith. Means of believing. Of trust in God for things temporal. The tryal of our trust. Six signes of Faith.

CHAP. VIII. Page 120.

The third inward vertue is fear of God. Addition 11. Of the seat of faith. Reasons why God should be feared. Of [...] and servile fear. How Fear and Love may stand together. The sins forbidden. 1. Want of Fear, 2. worldly fear. Motives to fear taken from Gods judgements. The signes of fear.

CHAP. IX. Page 128.

The fourth inward vertue, is humility. The nature of it. The properties of it. Of Pride, The nature and degrees of it. Signes of Pride. The punishments of Pride. Of forced humility. Of counterfeit humility. The means of humility. The signes of humilitie.

CHAP. X. Page 136.

Of the fifth inward vertue, Hope. Hope and Fear come both from Faith. The several uses of Hope. The nature and exercise of Hope. Of Presumption and Despair. Reasons against both. Means to strengthen Hope. Signes of true Hope.

CHAP. XI. Page 142.

The sixth duty is prayer. The end of prayer, Gods Glory. The necessity of it. The power of prayer. The parts of prayer. 1. Deprecation. 2. Petition. Why God denies some things we ask. 3. Intercession. 4. Thanksgiving, which consists of, 1. Confession. 2. Complacency. 3. Promulgation. 4. Provocation of others. The excellency of praising God. The properties of true prayer. The helps to prayer. Signes of faithful prayer. Of causing others to pray.

CHAP. XII. Page 154.

The seventh vertue required, is Love of God. That God is to be loved. Of mercenary and free Love. The excellency of Love. The measure of Love. The opposites to the Love of God. 1. Love of the world. 2. Self-love. 3. Stupidity. 4. Loathing of God. All the motives of Love are eminently in God. 1. Beauty. 2. [...]. 3 Benefits bestowed. Six signes of Love. Of drawing others to love God.

CHAP. XIII. Page 163.

The proper effects of Love. 1. Obedience. 2. Patience. How Obedience arises from the Love of God. It brings glory to God two wayes. Is better then sacrifice in four respects. Reasons why we should obaudire Deo. There be three speakers: 1. God, who speaks 1. By his Word, 2. by his Works. 2. The World, 3. Our selves. These do obloqui, gainsay what God sayes. The measure and quality of Obedience. Of disobedience, that it is a great sin. The degrees of it. 1. Neglect. 2. Contempt. Motives to obedience Signes of obedience.

CHAP. XIIII. Page 170

Of Patience. How it arises from the Love of God. The necessity and excellency of patience. Afflictions are either corrections or tryals. Reasons of patience in both. Of counterfeit patience in Hereticks and others. Stupidity no true patience. [...] thereof. Of fainting under the crosse. Means of patience. Signes of patience. Of working patience in others.

CHAP. XV. Page 178.

The second thing required in the first Commandment, To have the true God for our God Reasons hereof. Of true Religion: this is the true pearl to be sought. Three rules in seeking. The extreams of Religion, 1. Idolatry, 2. Superstition, 3. Profanenesse, 4. Novelty; of which three degrees, 1. Schisme, 2. Heresy, 3. Apostacy. The means of true Religion. The signes of procuring it in others.

[Page] CHAP. XVI. page 182

The third thing required in the first Commandement is, to have onely the true God, which includes sincerity. Reasons hereof. The contraries to sincerity. Means of sincerity: Signes of sincerity. Of procuring it in others.

CHAP. XVII. page 184

Of the last words in the first Commandement, Coram me, in which is implied Integritie. Reasons for it. Of Hypocrisie, and reasons against it. Signes of a sound heart. An observation from the first words. Non habebis. They are in the Future tense, and imply perseverance. Reasons for it. The extreams. 1. Constancy in evil. 2. Inconstancy in good. Four reasons against Backsliding; signes of perseverance. Of procuring it in others.

The Exposition of the second Commandement.

CHAP. XI. page 192

The general parts of this Commandement. 1. The precept. 2. The sanction. The precept is negative, forbids Idolatry, and implies the affirmative. 1. That God must be worshipped as he requires. 2. That reverence must be shewed in the performance. Reasons why this and the fourth Commandement are larger then the rest. Reasons for the affirmative and negative part. Addition 13. That the making of Images was absolutely forbidden the Jews, and in that respect the precept was positive and reached onely unto them. Addition 14. Whether all voluntary or free worship be forbidden under the name of will-worship.

CHAP. II. page 196

That God will not be worshipped by Images: the several words whereby Image-worship is forbidden: why God appointed the making of Cherubims, and the brazen Serpent: Reasons against worshipping of Images: the original of Images: four occasions of the use of Images; some in times of persecution, some in times of peace.

CHAP. III. page 202

What the Romanists alledge out of the Fathers, ancient Liturgies and Councels for Images. Add. 13. Of S. Chrysostomes Liturgy. Add. 14. Of the second Nicene Councel. The words mistaken in the capitular of Charls the great, and in the Synod of Frankford and Paris. Testimonies of the Fathers against Images.

CHAP. IV. page 204

The five Rules of extent for expounding this Commandement. Of the affirmative part of it. In Gods outward worship are two things: 1. the substance. 2. the ceremony. The first consists of 1. Preaching. Addition 15. How preaching is a part of Gods worship. 2. Prayer. 3. Sacraments. Addition 16. The Eucharist considered as a Sacrament and a Sacrifice. 4 Discipline.

CHAP. V. page 208

Of Ceremonies in Gods worship. The use of them. 4. Cautions to be observed abont them. The means of preserving Gods worship. The signes. Addition 17. Concerning customs and traditions of the Church. The 6. Rules of causing others to keep this Commandement.

CHAP. VI page 210

Of the manner of outward worship, no reveronce nor worship to be performed to Images. 1. The distinction of [...] and [...] examined. 2. That evasion, that not the Image, but God by the Image, is worshipped, taken away. 3. That they are Lay-mens books, examined. 4. That Images are to put us in minde of the Saints, examined. Addition 20. About Images and pictures for memories sake.

CHAP. VII. page 214

The affirmative part of this precept, concerning the manner of outward worship. 3. Reasons for outward bodily worship. Outward honour consists 1. In the signe. 2. In the act. Of the signe, by 1. Vncovering the head. 2. Bowing the body. Of the act or deed. 1. By being at Gods command. 2. By doing his work or service. Of the gesture of Reverence. 1. In publick and private prayer. 2. At hearing the word. 3. At the administration of Sacraments. 4. At discipline. The sins against these. In publick worship must be. 1. Vniformity. 2. Fear. 3. The heart must be present. 4. Silence. 5. Constancy, to tarry till all be done. The means of outward worship. The signes.

CHAP. VIII. page 221

Of the second part of this precept. The sanction, or penalty. This is the first Commandment [Page] with a penalty. Reasons of it. The parts of this sanction. 1. Gods stile. 2. A commination. 3. A promise. 1. Gods stile by 1. his power. 2. his jealousie. How jealousie is ascribed to God. Why humane affections are ascribed to God.

CHAP. IX. page 224

Of the Commination, wherein. 1. The censure of the sin. 2. The punishment. 1. In the censure. The sin, viz. of Idolatry, Is called. 1. Hatred of God. How God can be hated. 2. Iniquity. The punishment, visitation upon the children. The [...] of this punishment, by, 1. The greatnesse. 2. The multiplicity. 3. The continuance. Of Gods justice in punishing the sins of the fathers upon the children. That it is not unjust, in respect of the father, nor 2. of the sin. The use of all.

CHAP. X. page 228

The third part of the sanction, a promise of mercy. Gods rewards proceed from mercy, which is the fountain of all our happinesse. His mercy is promised to the 1000 generation: the threatning extends onely to the third and fourth. The object of his mercy, such as love him. Our love must be manifested by keeping his Commandements. How they must be kept. The benefit: they will keep and preserve us.

The Exposition of the third Commandement.

CHAP. I. page 231

The general scope of the third Commandement. Of glorifying the name of God by praise. The manner how it must be done. Several motives to stir men up to the duty.

CHAP. II. page 234

What is meant by Gods name. The use of names. 1. To distinguish. 2. To dignifie Gods name in respect of his Essence, Attributes, and works, and how they are to be reverenced. What it is to take his Name, as glorious as necessary. Glorifying his Name inwardly, outwardly by confessing, defending it, remembring it, honourable mention of it threefold, it must be [...] often, [...] well spoken of, [...] venerable. Applyed to our own actions by prayer, and to others by blessing, &c. Of glorifying it in our lives. What it is to take Gods Name in vain, in respect of 1. the end, 2. agent, 3. the work.

CHAP. III. page 239

Of taking Gods Name by an oath. The causes and grounds of an oath. The parts of it, Contestation, Execration. How God is glorified by an oath. What is here commanded. 1. To swear. In what cases. For Gods glory. Mans necessity. For the publick good. The Oath Ex Officio whether lawful or no. Of private and voluntary oathes. 2. To swear by God, not by Idols or Creatures. 3. Not to take his Name in vain, but to swear in 1. Truth, in oathes assertorie, promissorie. 2. Judgement. 3. Justice. Against voluntary oathes, whether lawful. Of swearing from the heart. The means to be used against vain swearing. The signes of keeping this Commandement. Of drawing others to keep it.

CHAP. IV. page 250

What a vow is. Whether a bare purpose without a promise. Whether a thing commanded may be the matter of a vow. The necessity and use of vows, in respect of God, of our selves. What things a man may vow, se, suos, sua. Vows in the times of the Gospel. Of performing vows. Qualifications in a vow, for the person, the matter. The time of vowing. Of paying our vows.

CHAP. V. page 255

Of glorifying Gods Name from the heart. The means of glorifying it. The signes. Of causing others to glorifie it. The second part of this precept, the Commination. Reasons why such a threatning is here denounced. Gods punishing the breach of this Commandment by visible judgements. God is jealous of his Name.

The Exposition of the Fourth Commandement.

CHAP. I. page 259

The excellent order of the Commandements. Why God himself appointed a set time for publick worship. Why this Commandement is larger then the rest. Six special things to be observed in this Commandement, which are not in the rest. The general parts of it. 1. The precept. 2. The reasons. In the precept. 1. The affirmative part what is meant by Sabbath: what by sanctifying; How things sanctified differ from other things. God sanctified it not for himself, but for us. We must sanctifie it. 1. In our estimation of it. 2. In our use of it.

[Page] CHAP. II. page 262

What is commanded here. 1. A rest. 2. Sanctification. Rest is required not for it self, but for the duties of sanctification. Reasons that the Sabbath is not wholly nor principally remonial. Addition 21. out of the Authors other works declaring his meaning in two things. 1. That the Lords day is Jure Divino. 2. That the Jewish Sabbath is abolisht by Christs death, proved by him at large, out of Scriptures, and Antiquity, in his Speech against Trask in Star-Chamber.

CHAP. III. page 268

Additional considerations upon the doctrine of the Sabbath, laid down in seven conclusions. 1. It is certain some time is to be set apart for publick worship, proved by Schoolmen, Canonists, and Reasons. 2. Certain that the law of Nature doth not dictate the proportion of seven or any other in particular. 3. It is most probable that the seventh day was appointed by God from the beginning, as a day of publick worship in memory of the creation, and did oblige all mankinde: though the symbolical or typical rest afterwards was enjoyned to the Jews onely: This proved from Scripture, Fathers, Jewish Doctors, late Divines, reasons, &c. How the Fathers are to be understood that deny Sabbatizing before the Mosaical Law. 4. The Lords day is of divine institution, proved by Scripture, Fathers, publick Declarations of the Church, Edicts of Princes, Canonists, some Schoolmen, late Divines. 5. The fourth Commandement is in force: for the moral equity, that at least a seventh part be given to God; literally it requires onely the seventh day from the creation, not a seventh day. The day altered by the Apostles by special authority. 6. The rest of the Iewish-sabbath partly moral, which continues still: partly symbolical, which is expired. How the rest of the Lords day differs from the rest of the Sabbath, rest from ordinary labours forbidden by God, but the special determination left to the Church. How the Lords day succeeds the Sabbath. 7. The Sabbath kept with the Lords day by the Primitive Christians till the Councel of Laodicea was not in a Jewish manner.

CHAP. IV. page 276

Reasons of this Commandement. 1. Gods liberality in allowing us six dayes, and requiring but one for himself. 2. The seventh is his own proper day. Who are comprehended in the prohibition. 1. The Master of the family. 2. Children. 3. Servants. 4. Cattel. 5. Strangers. The general reasons of this precept. 1. Gods rest from the creation. Addition 22. Moral reasons sometimes given of a ceremonial precept. The reason why a rest, and why on this day, are different things: out of Maimon, Abenezra. 2. Reason, the benefit coming to mankinde by the creation. 3. Reason, God blessed the seventh day.

CHAP. V. page 280

How far this rest is to be kept. Why this word remember is prefixed. Such work to be forborn, which may be done before or after. Necessity of a vacation from other works that we may attend holy duties. Mans opposition to God, when he bids rest, then we labour, & è contra. Six works in particular forbidden the Jews. Whether the same be absolutely now forbidden the Christians. Rest necessary onely for the means of sanctification, or the practise of it, as in works of mercy or necessity. Sabbatum Bovum & Asinorum. Sabbatum aurei vituli. Sabbatum Tyri. Sabbatum satanae.

CHAP. VI. page 285

The second thing commanded, is sanctification, which is the end of the rest. The kinds of sanctification, publick and private. How the holy Ghost works in us sanctification. The special acts wherein the sanctification of the day consists. 1. Prayer. 2. The Word read, and preached. 3. Meditation of what we have heard, and upon the works of God out of Psal. 92. 4. Conference. 5. Praise. 6. Sacraments and discipline at special times. The end of these means, our sanctification, and Gods glory.

CHAP. VII. page 291

Works of mercy proper for the Lords day. They are of two sorts. 1. First Corporeal, feeding the hungry, &c. Burying of the dead a work of mercy. Such works proper for a festival. Objections answered. 2. Spiritual. 1. To instruct, counsel, and exhort. 2. Comfort. 3. Reproof. 4. Forgiving. 5. Bearing with the weak. 6. Prayer. 7. Reconciling those that are at odds.

CHAP. VIII. page 294

The second rule of Homogenea. Fasting reduced hither. Commanded under the Gospel. 1. Publick fasts for averting of evil of punishment, which is either malum grassans, or impendens, or of sin for procuring of good. 2. Private fasts, and the causes of them. [Page] The parts of a fast. 1. External abstinence from meat, sleep, costly apparel, pleasure, servile work, almes then to be given. Secondly, internal humiliation for sin, promise of reformation. The third rule, our fast and observation of the Lords day must be spiritual.

CHAP. IX. page 298

The fourth rule of the means and helps to keep this Commandement, viz. 1. Places. 2. Persons. 3. Maintenance. 1. Of publick places for Divine worship. The place as well as the time holy, and both to be reverenced. Addition 25. out of the Authors other works, concerning the adorning of Gods house, and against Sacriledge in prophaning it. Addition 26. Further additions concerning Churches, or places of Gods worship: set places used from the beginning: the necessity of them from natural instinct. Their dedication and the use of it. God is sole proprietor, as of places, so of all the Churches patrimony. All humane propriety extinct by dedication: the Clergy have only usum, ac fructum; no fee-simple by the Law Civil or municipal in any man; but a quasi feudum onely.

CHAP. X. page 280

Of persons set apart for Gods service. The mission, choice, the reverence due to them. The benefit received by them, spiritual, and temporal. Preservers of Kingdoms. Humane laws and policies not sufficient, without a teaching Priest, &c. Examples in divers Monarchies and Kingdoms.

CHAP. XI. page 304

Of maintenance for such as attend at the Altar. Schools and Colledges, seminaries of the Church. The ancient use of them among the Jews, when they were in Egypt, and afterward in Canaan. In the Primitive Church, care to be taken against admitting Novices or young men into the sacred Calling. Maintenance due by the Ordinance of Christ is, 1. Tithes. Reasons that the tenth is still due under the Gospel, to the Priesthood of Christ. Addition 27. About Tithes. That the tenth part was sacred to God from the beginning by positive Divine Law obliging all mankinde, and still in force. The Law of Nature dictates not the proportion. Humane Laws and Customs about the modus decimandi to be followed, provided that they give not lesse then the true value of the tenth, if otherwise, they are void. 2. Oblations alwayes in use in the Church. Addition 28. about Oblations some may be due and limited, by Law, Customs, Contract, or necessity of the Church; others voluntary and free. No power in the Magistrate to alienate things dedicated to God.

CHAP. XII. page 308

The two last rules. 1. The signes of keeping the day. 2. Of procuring the observation by others. The conclusion.

The Exposition of the fifth Commandement.

CHAP. I. page 310

Of the sum of the second Table. The love of our Neighbour, How the second Table is like the first. 1. Of the act, Love. How Christian love differs from other love. The fruits of it. The parts of it. 2. The object, our Neighbour. Who is our Neighbour. Degrees of proximity, and order in love. 3. The manner of love, as thy self. This must appear in 1. The end. 2. The means. 3. The manner. 4. The order.

CHAP. II. page 318

The division of the Commandments of the second Table. Why this is set here between the first and second Table. The parts of it, 1. A precept. 2. A promise. In the precept. 1. The duty, Honour. 2. The object, Father, and Mother. The ground of honour. 1. Excellency. 2. Conjunction. The order of honouring, differs from that of love. Why God did not make all men excellent, and fit to be superiours. All paternity is originally and properly in God. In man onely instrumentally. The Hebrew and Greek words translated (Honour) what they properly signifie. The necessity and original of honouring Superiours. Government a Divine Ordinance. Power, Principality, and Excellency [...], [...], how they differ. Honour due to them all: To natural Parents, to the Country where we live, to Princes, to spiritual Fathers, to Magistrates. In respect of excellency of gifts, honour due. 1. In respect of years. 2. Of the gifts of the minde. 3. Of outward estate. 4. Of benefits received.

[Page] CHAP. III. page 325

The mutual or reciprocal duties of superiours and inferiours. 1 Love. 2. To wish well and pray for one another. The duties of inferiours. 1. Honour. Inward, and outward, 2. fear. 3. Subjection and obedience, active and passive. 4. The protestation of our subjection, by honouring them with our estates. The manner how this duty must be performed.

CHAP. IIII. Page. 330.

The duties of superiours in four things. Addition 29. Of the end of government, and whether the people be above their governours? The manner how they must govern. Whether honour be due to one that is evil? Whether he must be obeyed in maio? Of disobeying the unlawful commands of a Superiour. Add. 30. Of obedience in things doubtfull.

CHAP. V. Page 341

The first Combination, between man and wife. The special end of Matrimony, implied in three words. 1. Conjugium. 2. Matrimoniam. 3. Nuptiae. The office of the husband. 1. Knowledge to govern his wife. 2. Conjugal love. 3. To provide for her and the family. The wives duties answerable to these, officia resultantia, Duties arising from these. The duties of Parents and children. The duties of Masters and servants.

CHAP. VI. Page 355

Of Tutors or Schoolmasters, and their Scholars or Pupils. The original of schools and Vniversities. Mutual duties of Teacher and Scholar, as the choice of such as are fit and capeable. The particular qualifications of a Scholar: Solertia, Docilitas, Diligentia. 2. About instruction Instruction helps the natural and infused light, so doth prayer and reading the word, &c. The Scholars duties answerable to these. The particular duties of a Teacher. The duties of those that are to be taught. The resultant duties of both.

CHAP. VII. Page 365

Of honouring spiritual fathers in the Church. The excellency and necessity of their calling. Four sorts of ministers in the Church. 1. The thief. 2. The hireling. 3. The wolfe. 4. The good shepherd, whose duties are. 1. To be an example to his flock 1. In himself. 2. In his family. The peoples duty answerable to this. 2. To use his talent for their good. Rules for doctrine, and conversation. The peoples duty. 1. To know their own shepherd. 2. To obey and follow him. 3. To give him double honour 1. Of reverence. 2. of maintenance.

CHAP. VIII. Page 373

Of fathers of our country, Magistrates. The duty of all towards their own country. God the first magistrate. Magistracy Gods ordinance. Power of life and death given to kings by God, not by the people. Addition. 31. That regal power is only from God, proved out of the authors other writings. The ends of Magistracy. 1. To preserve true religion. 2. To maintain outward peace. Magistrates compared to shepherds in three respects. The duties of the supream power, viz of Kings, and of inferiour officers. The duties of subjects to their Prince.

CHAP. IX. Page 383

Of fathers by excellency of gifts. The honour due to them, is not debitum justitiae, as the former, but debitum honettatis. 1. Of those that excell in gifts of the minde. The honour due to them. 1. To acknowledge their gifts. Not to envy or deny them. Nor to extenuate them. Nor undervalue them: Nor tax them with want of other gifts. The duty of the person gifted. 2. To prefer such before others, to choose them for their gifts. Reasons against choice of ungifted persons. The duty of the person chosen, &c. 2. Of excellency of the body by old age, and the honour due to the aged. 3. Of excellency by outward gifts, as riches, Nobility, &c. Reasons for honouring such. How they must be honoured. 4. Excellency by benefits conferred. Benefactors are fathers. Rules for conferring of benefits. The duties of the receiver.

CHAP. X. page 391

That this law is spiritual. The duties of Superiours and Inferiours must proceed from the heart. Special means conducing to the keeping of this commandement. Signes of the true keeping of it.

[Page] CHAP. XI. page 396

The second part of this Commandement, a promise of long life. Reasons why this promise is annexed to this Commandement. How this promise is made good. Reasons why God sometimes shortens the dayes of the godly, and prolongs the dayes of the wicked.

The Exposition of the sixth Commandement.

CHAP. I. page 400

Why this Commandement is placed in this order. How it coheres with the rest. Of unjust anger, the first step to murther, how it differs from other affections. Of lawful anger. Unlawful anger how prohibited. The degrees and fruits of it. The affirmative part of the precept, to preserve the life of another. The life of the body, and the degrees of it. The life of the soul, and the sinnes against it. The scope of this Commandement.

CHAP. II. page 404

Of murther in general. The slaughter of beasts not prohibited, but in two cases. Of killing a mans self, diverse reasons against it. Of killing another: many reasons to shew the greatnesse of this sinne. The aggravations of this sinne from the person murthered.

CHAP. III. page 407

The restraint of this Commandement. 1. That Kings and Princes may lawfully put malefactors to death. That herein they are Gods ministers. Three rules to be by them observed. Their judgement must not be. 1. Perversum, nor 2. [...] patum, nor 3. Temerarium. 2. That in some cases they may lawfully make war. In a lawful war is required. 1. Lawful authority. 2. A just cause. 3. A just end. And 4. A right manner. Addition 32. Of the causes of a just war. Some other cases wherein a man may kill and not break this Commandement. First, for defence of his life against sudden assaults. Inculpata tutela. Secondly, by chance, and without his intention.

CHAP. IV. page 412

The extent of this Commandement. Murther committed. 1. Directly. 2. Indirectly. A man may be accessory to anothers death six wayes. A man may be [...] to his own death diverse wayes. Of preserving life.

CHAP. V. page 414

Of the murther of the soul. Several sinnes against the life of the soul. How [...] may be accessory to the death of his soul. This sinne may be committed both by them [...] have charge of souls, and by private persons. That this law is spiritual, according to [...] third rule.

CHAP. VI. page 417

The fourth rule of avoiding the Causes of the sins here sorbidden. Of unjust anger, and the fruits of it. It consists of, 1. Grief. 2. Desire of Revenge. The effects and fruits of it. 1. Towards Superiours: Envy. The causes of envy: the greatnesse of this sin. 2. Towards Equals. 3. Towards inferiours. The suppuration or breaking out of anger against Superiours. 1. By the eyes and face. 2. By the tongue, 1. by murmuring, 2. tale-bearing, 3. backbiting. Against Equals, by 1. dissention, 2. brawling, 3. railing. The fruits of anger in Superiours. 1. Threatning. 2. Scornfulnesse. The last fruit of anger, viz. murther of the hand.

CHAP. VII. page 421

Of the means against anger. How to prevent it in others. How in our selves. Anger must be, 1. Just in regard of the cause. 2. Moderated, for the measure. 3. We must labour for gravity. 4. For love without hypocrisie. The vertues opposite to unjust anger. 1. Innocency. 2. Charity. In the first, there is 1. The Antidote against anger, which consists in three things. 2. The remedy in three more. How charity prevents anger. The fruit of charity, Beneficence. 1. To the dead, by burying them. 2. To the living. And that first, generally to all. Secondly, specially to the faithful. Thirdly, to the poor by works of mercy. Fourthly, to our enemies.

CHAP. VIII. page 424

Rules for the eradication of unjust anger. 1. To keep the passion from rising. 4. Rules. 2. After it is risen, to suppresse it. How to carry our selves towards those that are [Page] angry with us. 1. To give place. 2. To look up to God. 3. To see the Devil in it. Of the second thing in anger, viz. Revenge. Reasons against it. If our anger have broken out. Rules what we must do. Of the act. viz. requiring one injury with another. Rules in going to law. The sixth rule of causing others to keep this Commandement.

The Exposition of the seventh Commandement.

CHAP. I. page 428

The scope and order of this Commandement. Of Marriage. The institution and ends of it, explicated out of Genesis 2. 22, 23, 24. Married persons are, 1. to leave all others; 2. to cleave to one another. Rules for those that are to marry. Duties of those that are married, general and special.

CHAP. II. page 433

The dependance of this Commandement upon the former. The ends, for which it was given. The object of this Commandement, concupiscence or lust of the flesh. The several branches and degrees of the sin here forbidden. Diverse reasons against the sin of uncleannesse.

CHAP. III. page 438

Of the degrees of this sin. 1. The first motions, or cogitationes ascendentes. 2. Suppuratio, the festering of it inwardly. 3. subactum solum, the fitting of the soyl, which is, 1. By excesse. 2. By Idlenesse. Excesse is, 1. By gluttony: the effects of it. Opposite to which is the vertue of temperance, which consists in modo, in measure: Which respects, 1. The necessity of life. 2. Of our calling. 3. Of pleasure and delight: Wherein are 5. Rules. 1. For the substance of our meat. 2. For the quantity. 3. For the quality. 4. Not to eat too greedily. 5. Not to often. 2. Of excesse in drinking, in what cases wine is allowed.

CHAP. IV. page 442

Of idlenesse: the second thing which fits the soyl for this sin. Diverse reasons against it It consists in two things. 1. To much sleep. 2. Want of exercise when we are awake. Against sleepinesse. 1. Rules for 1. the quantity. 2. the manner. Of idlenesse in our callings. The remedy against sleep and idlenesse.

CHAP. V. page 444

The fourth degree. Irrigatio soli, the watering of the soul by incentives and allurements to this sin, which are either. 1. In or about our selves, or 2. In others. Of the first sort are, 1. Painting. 2. Strange wanton apparel. 3. [...] gestures. Of the second sort are, 1. Lewd company, and obscene books. 2. Obscene pictures, and wanton dancings. Of modesty the vertue opposite.

CHAP. VI. page 446

The fifth degree, the breaking out of this sin. 1. By the eye. Secondly, in the speech. Thirdly, by the symptomes foregoing the act. The vertue opposite is, shamefastnesse. Of the outward acts of uncleannesse. 1. Self pollution, or nocturna pollutio, whether alwayes a sin. 2. Bestiality. 3. Sodomie. 4. Whoredome, scortatio. 5. Poligamy, whether lawful. How this sinne of uncleannesse may be committed in matrimony, some rules about mariage. How out of matrimony. 1. With one allied, which is incest. 2. With a stranger to us, but married to another, which is adultory. Many aggravations of this sin. 3. With such as are not married, as 1. By keeping a Concubine. 2. By deflouring. 3. By fornication and wandring lust. 4. By prostitution. The highest pitch of this sin, is to defend it.

CHAP. VII. page 453

The remedies of this sinne. 1. Chastity of a single life. 2. Matrimonial chastity. The meanes to preserve us from this sinne. Of drawing others to keep this Commandement.

The Exposition of the eighth Commandement.

The coherence, and dependance of this commandment, upon the former. The object of it the desire of riches. The scope of the lawgiver, in respect of. 1. Himself. 2. The church. 3. The common-wealth. 4. Private persons. Of right and propriety. How meum & tuum came in. Of right by first occupancy, and prescription. Reasons for propriety. Of propriety, jure belli, four things included in propriety.

[Page] CHAP. II. page 462

Of alienation and the several sorts of it. Of free alienation. Illiberal, by contracts, which are of three sorts. 1. Do ut des. 2. Do ut facias. 3. Facio ut des. Of contracts by stipulation, promise, writings. Reall contracts, by caution, pledge, &c. Personal, by suerties, hostages &c.

CHAP. III. page 463

Of the desire of [...]. For regulating whereof we must consider. 1. The order, in respect of. 1. The end. 2. The meanes. 2. The measure of our appetite which must be guided by four rules. Of the suppuration of this sinne, by [...] love of money, the branches of it. Of subactum solum, the soyle fitted. [...] the jaundice if it. 1. In the eye. The foaming at the mouth. The [...] of theft here forbidden committed. 1. In getting. 2. In the use of riches.

CHAP. IV. page 463

Of unjust getting in general. The kindes of unjust getting. 1. By rapine and violence. 2. By fraud. The first is either under pretence of authority, or without any pretence. The former is. 1. For a mans own benefit. In times of war, or in times of peace: and this is either by power or authoritie, or by pretence of Law. 2. For his Neighbours detriment. Vnjust getting without any pretence of authoritie or Law, is either Piracie by sea, or Robberie by land. The affirmative part. 1 That every one have a lawful calling. 2. That he labour in it.

CHAP. V. page 224

The second way of unjust getting. viz. y fraud, or close theft. The lawful wayes of acquiring. 1. By gift. 2. By inheritance. 3. By industry, wherein are to be valewed, 1. Labour. 2. Hazzard. 3. Charges. Of right, by damage. Of money, the measure of Contracts. Close theft is, 1. In Contracts. 2. Out of Contracts. In Contracts, is 1. By selling that which cannot be sold, as, the gifts of the Spirit, things annexed to spiritual offices, things consecrated to God, benefits, as loane of money &c. 2. When there is not a proportion between laborem and praemium. 3. About buying and selling, in respect of. 1. The measure. 2. The commodity. 3. The price.

CHAP. VI page 471

Of theft out of contracts. This is 1. In the family, by 1. by Purloyning. 2. Mis-spending. 3. Idlenesse. 4. Withdrawing ones self from service. 2. Without the family, is 1. Of things consecrated: by [...]. 2 Of things common, and those either publick or private. Of theft personal and real. The aggravation of theft, in regard of the poor, &c. Against enclosing of Commons. The conclusion, about unlawful getting.

CHAP. VII. page 473

Of the vertues opposite. 1. Just getting. 2. Restitution, commanded both in the Law and Gospel. That we must make restitution, not onely of what is unlawfully got, but of some things Lawfully got. As 1. Of what belongs to another by gift. 2. Of things deposited. 3. Of things found. 4. Of things lent. 5. Of what will prejudice the publick, if it be detained for our private benefit.

CHAP. VIII. page 477

Of the second general, viz. unjust keeping. The right use of riches is, 1. in respect of a mans self: the sins opposite, 1. Parsimony, 2. prodigality; two degrees of it, 1. to spend unreasonably, 2. Above ones means. 2. In respect of others, viz. the poor, where we are to know two things: 1. How we held our riches, or by what tenure: 2. What we are to conceive of the poor. A threefold necessity, 1. of nature, 2. of our person, 3. of our estate and condition. Several motives to communicate to the poor.

CHAP. IX. page 485

That this Commandment is spiritual. Of Covetousnesse: diverse reasons against it. The means to keep this Commandment. 1. [...]. 2. To walk in our wayes, which that we may do. 1. We must have a lawful calling. 2. We must be perswaded that riches are Gods gift. 3. We must live according to our means. 4. Observe the rules for getting and using of riches.

CHAP. X. page 488

Rules to be observed, 1. in just getting. 1. By Donation. 2. By Industry. 3. By Contracts, wherein must be considered, 1. The need we have of the thing sold. 2. The use. Three degrees of a just price. 1. Pium. 2. Moderatum. 3. Rigidum. 2. In just using, wherein are rules. 1. Concerning our selves. 1. For preserving our estate. 2. For laying it [Page] out. 2. Concerning others, giving 1. to God, from whom we receive all, 2. to the poor. Rules for the measure and manner of giving. Motives to stir us up to give to the poor. Of procuring the keeping of this Commandment by others.

The Exposition of the Ninth Commandment.

CHAP. I. Page 493

The words expounded. What is mean tby (Non respondebis) in the Original. Addition 34. about the meaning of the word [...] respondere. What is meant by (witnesse.) Four witnesses. 1. God. 2. The Conscience. 3. Men and Angels. 4. The Creatures. What is meant by (false,) what by (contra against) what by (Proximum, Neighbour.) The coherence and dependance of this Commandment. The scope and use of it. 1. In respect of God. 2. Of the Church. 3. Of the Common-wealth. 4. Of private persons.

CHAP. II. Page 498

The necessity of a good name. The sin forbidden in general. Wherein, 1. The root of it. 2. The suppuration, or rankling of it [...], by false surmises and suspitions. 3. The fitting of the soyl, by readinesse to hear false reports. 4. The watering of the soyl, by busying our selves in other ones affairs.

CHAP. III. Page 501

The outward act, of which two branches. 1. False words. 2. Idle and vain words. Of false speaking in general; this is two fold. 1. In judgement. 2. Out of judgement. In judgement by false witnesse. Of lyes in general. Six persons in every judgement, who may be guilty of false witnessing. 1. The Judge. 1. By cherishing Law suits. 2. By deferring justice. 3. If his judgement be, 1. usurped, 2. rash, 3. perverse. 2. The Register, by making false records. 3. The Accuser, 1. by accusing falsly, 2. upon uncertain grounds, 3. by prevaricating. 4. The defendant, 1. by not confessing the truth, 2. by appealing without cause, 3. by not submitting to the sentence. 5. The Witnesse, 1. by not declaring all the truth, when he is lawfully called, 2. by not delivering the innocent, though he be not called, 3. by delivering the wicked by false testimony. 6. The Advocate, 1. by undertaking an evil cause, 2. by perverting the Law. Of giving false testimony in Elections.

CHAP. IIII. Page 507

Of false witnessing out of judgement. Four things to which the tongue may do harme. The branches of this kinde of false witnessing. 1. Contumelious speaking. 2. Taunting. 3. Backbiting; which is, 1. By words. 2. By letters. 3. By deeds. 4. In all these a may be false witnesse, though he speak the truth.

CHAP. V. Page 509

Of reproof or fraternal correption, the vertue opposite to flattery. Of flattery, which is. 1. In things uncertain. 2. In things certain, and those either good or evil. Of boasting and vaunting a mans self, and its extream.

CHAP. VI. Page 512

Of a rash lie, an officious lye, a merry lye. Four cases wherein a man seems to speak contrary to the truth, but doth not. Of Mendacium Facti, the real lye, by [...].

CHAP. VII. Page 514

The second general branch of the sin forbidden, viz. Vain speech. Three ends of speech. 1. Edification. 2. Profit. 3. Grace and delight. Of the means whereby this Commandment may be kept. Of suspition. Rules about it. 1. For the manner.

The Exposition of the Tenth Commandment.

CHAP. I. Page 521

Reasons against the dividing of this Commandment into two. The dependance of it. The scope and end of it.

CHAP. II. Page 523

The thing prohibited, Concupiscence which is two fold: 1. Arising from our selves; 2. From the spirit of God. The first is either, 1. from nature, or 2. from corruption of nature. Corrupt desires of two sorts: 1. vain and foolish; 2. hurtful or noisome. The danger of being given up to a mans own lusts.

[Page] CHAP. III. Page 525

How a man comes to be given up to his own desires. Thoughts of two sorts. 1. Ascending from our own hearts. 2. Injected by the Devil. The manner how we come to be infected: Six degrees in sin. 1. The receiving of the seed. 2. The retaining of it. 3. The conception. 4. The forming of the parts. 5. The quickning. 6. The travel or birth.

CHAP. IV. Page 528

The wayes whereby a man is tempted of his own lust. 1. There is a bait. 2. A hook. The same wayes used by the Devil and the World. The affirmative part of this precept. Renewing the heart and minde. The necessity of this Renovation. The meanes of Renovation.

A Table of the Supplements or Additions, Wherein the sence of the Author is cleered in some places where it was obscure or doubtful: and some things are handled more fully, which were omitted, or but briefly touched, &c.

Introduct.

CHAP. XIII.

1. Concerning points cleer and controverted.Addition

p 52

2. Of peoples submitting to the judgement of the Church.

p 55

3. Of the Churches power to interpret the Scriptures.

p 57

CHAP. XIV.

4. That the Moral Law is an essential part of the Gospel, or second Covenant.

p 58

CHAP. XVII.

5. About mans ability to keep the Law of Christ by his Grace.

p 71

Com. 1.

CHAP. I.

6. That the 4 fundamental articles of all Religion are implyed in the four first Precepts.

p 88

CHAP. III.

7. Of the force of Church Customs.

p 95

CHAP. IIII.

8. About the distinction of inward and outward worship.

p 100

CHAP. VII.

9. Concerning the evidence of faith, and freedom of assent.

p 111

10. Concerning the nature of Faith.

p 115

CHAP. VIII.

11. Of the seat of faith.

p 121

Com. 2.

CHAP. I.

12. That the making of Images was absolutely forbidden the Jews, and in that respect that the precept was partly positive, and reached onely to them.

p 193

13. Whether all voluntary and free worship be forbidden under the name of will-worship.

p 194

CHAP. III.

14. Of S. Chrysostomes Liturgie.

p 202

15. Of the second Councel of Nice.

p 203

CHAP. IV.

16. How preaching is a part of Gods worship.

p 205

17. About the Eucharist, whether it may be called a Sacrifice.

p 207

CHAP. V.

18. Concerning customs and traditions of the Church

p 210

19. Of Images for memories sake.

p 214

Com. 3.

CHAP. I.

20. What is litterally meant by taking Gods Name in vain.

p 231

CHAP. IV.

21. Concerning the nature of a vow.

p 250

[Page]

Com. 4.

CHAP. II.

22 The Jewish sabbath ceremonial, the Lords day unchangeable.

p. 263

23 Of ceremonies.

p. 265

CHAP. III.

24 The whole doctrine of the Sabbath, and Lords day, largly handled in seven conclusions.

p. 268

CHAP. IIII.

25 That moral reasons are sometimes given of ceremonial precepts.

p. 279

CHAP. IX.

26 Of adorning Churches.

p. 299

27 Of the antiquity, necessity, and sanctity of places for publick worship.

p. 299

CHAP. XII.

29 About tythes and their morality, that they are still due, not jure naturali, but by positive divine law from the beginning.

p. 306

30 Of Oblations.

p. 308

Com. 5.

CHAP. IV.

31 Of the end of government, and whether people be above their Governours.

p. 331

32 Of obedience to just authority in things doubtful.

p. 339

CHAP. VIII.

33 That the power of Princes is onely from God, proved out of the Authors other writings.

p. 373

Com. 6.

CHAP. III.

34 Of the causes of a just war.

p. 407

Com. 8.

CHAP. VII.

35 Concerning Restitution.

p. 475

Com. 9.

CHAP. I.

36 About the meaning of the word [...] respondere.

p. 494

Errata.

[Page]

PAge 1. line 24. read 24 tracts of his Catechizings. p. 24. l. 10. r. take away religion, and you take away faith. p. 43. l. 27 r. which may be gathered out of, &c. p. 53. l. 9. r. assure p. 54 dele (seemeth to be according to the Councel of the H. G.) and read the same words at the end of the next line before, thus, which seemeth, &c. In the Marg. adde Acts 17 11. p. 53. l. 36. r. God bestoweth this gist upon the learned, yet all those that are learned have not the gift of, &c. p. 58. l. 25. aster (fail) adde, S. Augustine against Julian, and most of the Fathers upon John 6. 53. affirm it, so doth the Milevitan Councel, and Pope Innocent [...] it, [...] now this is generally rejected. p. 68. l. 2. r. dim p 73. l. 38. dele totam lineam, and l. 39 r. and they [...] grounded. p. 75. l. 49. r. to make willing. p. 82. l. 7. r. brazen serpent. p. 85. r. [...] p. 99. l. 56. r [...] Commandment. p. 104. l. 30. r. perfectio. p. 127. l. 52. r sences of seeing and hearing. p. 129. l. 8. r. about their necks. p. 153. l. 14. r. it lyes l. 15. r. make it fructifie. l. ult. r. to have. p. 154. r. must joyn, not &c. p. 168. l. 41. r. infernum. p. 171. l. 53. r. under the flail, &c. p. 186. l. 24. r. discover l. 41 for (fower) r some. p. 203. l. 15. r. of Images. p. 239. l. 25. r. [...]. p. 240. l 11. r second cause. p. 241. l. 13. r. other proofs. l. 19. r. other proofs. p. 250. l. 41. r. lib. 3. l. 44. r. Azor. 1 part. moral. The two next paragraphs ought to be in Ital. p. 260. l. 57. r. Aetiologie. p. 266. l. 43. r. are moral. p. 275. l. 14. r. by wresting. p. 279. the Annotation is transposed, it should come in after line 31. p 294. l. 25. r. kinde of [...]. p. 297. l. 52. r. confession. p. 299. l 39. r. not to destroy any. p. [...]. l. 47. r. instruct them. p 312. l. 3. r. [...] not. p. 317. l. 27. r. they are. p. 321. l. 12. d. as are. l. 14. dele (and not onely for it self, but also.) p. [...]. l 2 r. layes this ground, that God would have all to be saved, this is his ultimate, &c. p. 328. l. 26. r to God. p. 333. l. 6. r. a superiour. l. 36. r. to profit. l. 47. r. thus governed. l 51. r. proud manner p 339. l 31. r. love of parents. p. 361. l. 51. r. and a difference l. cad. r. the Apostle makes. p. 365. l. 23. r. this purpose p. 373. after line 25. the Paragraph should be in Italique. p. 377. after line 32. the Paragraph should be in Ital. p. 378. l. 19. r fieri non. p. 403. l. 42. r. not onely. p. 420. l. 33. r. crying. p. 433 l. ult. r. in shew. p. 440. l. 47. d. with surfetting. p. 453 l. 13. r. pray at some times. p. 482. l. 30. r. fruits as. l. 33. r. tenths and. p. 485. l 2. r. and storms. p. 487. l. 17. r. jeasts. p. 489. l. 53. r. aims at. p. 495. l. 1. d. though. l. 40. r. this course. p. 497. l. 42. r. not onely. p. 498. l. 10. r. fatteth. p. 502. l 10. for (from) r. in. p. 506. l. 13. d. not. p. 517. l. 44. r. sift. Other Errors there are which the Reader is desired to correct.

THE PREFACE

[Page]

READER, here is offered to thy View, a posthumous Work of a Reverend, and Famous Bishop, one of the greatest Lights which the Church of Christ hath had in this latter Age, and the Glory of our English Church, while he lived; A Work which may merit thy Acceptance, in Respect both of the Author, and the Subject which it handles.

Of the first I shall need to say little, the very name of Bishop Andrews proclaiming more, then if I should say that he was a judicious, profound, and every way accomplisht Divine, an eminent Preacher, a learned Antiquary, a famous Linguist, a curious Critick, a living Library amongst Schclars, the Oracle of our Church, and such a Priest, whose lips preserved knowledge, and at whose mouth the Law was to be sought. What admirable height of Learning, and depth of Judgement, dwelt in that Reverend Prelate, he that would know, may read in those living Images of his Soul: And as his other works praise him in the gate, so this which is now presented to thee, though composed in his younger years, when he was Fellow of Pembroke Hall in Cambridge,Anno 15. 85 will demonstrate, that the Foundations were then laid of those great Parts and Abilities, wherewith he was furnisht, when he came to the Episcopal Chair, and the ground work of all those other learned Labours, wherewith he afterwards enricht the Church; for in these Lectures, or Colledge Exercises (which were heard with the publick applause of the whole University, where scarce any pretended to the Study of Divinity, who did not light their Candle at his Torch) it will appear, that he had even then, gone through the whole Encyclopedic of [Page] Divine and Humane Learning, and that as he was a rich Magazine of all Knowledge; so he had here contracted the Quintessence of all his vast Studies, and the high conceptions of his great and active soul, into these Lectures, as into a common Treasury; for he that shall peruse this Book, shall finde, besides his perfection in all humane Learning, Philosophy and the Arts, his exquisite knowledge in all the learned Languages; and that besides his skill in the sacred Text, (wherein his greatest excellency lay) he had read and digested the Fathers, Schoolmen, Casuists, as well as modern Divines, that he was throughly versed in all kinde of Antiquities, and Histories, in Theologie, Moral, Scholastick, and Polemick, and no stranger to the Laws, both Civil and Canon, and which seldome concur in one, that he was eminent, as well in the Rational and Judicial, as in the Critical and Historical part of Learning; so that what one of his School-Masters foretold of him, that he would be literarum lumen, was verified in those Colledge Exercises, wherein this Light began to shine betimes, and to cast his Rayes both far and neer; and what a Reverend Prelate said of him in his Funeral Sermon, may visibly appear to any Eye, in this great Herculean Labour, that those things which seldome meet in one Man, were in him in a high degree, Scientia magna, Memoria major, Judicium maximum, at Industria infinita; His Knowledge was great, his Memory greater, his Judgement exceeded both, but his Labour and Industry was infinite, and went beyond them all.

For the Subject, it is the Decalogue, or those Ten Words, in which God himself hath epitomized the whole duty of Man, which have this Priviledge above all other parts of Scripture, that whereas all the rest were divinely inspired, but God made use of Prophets and Apostles, as his Penmen, here God was his own Scribe, or Amanuensis, here was Digitus Dei, for the writing was the writing of God.Exod. 32. 16. & 31. ult. These are the Pandects of the Laws of Nature, the fountains from which all humane Laws ought to be derived: the Rule and Guide of all our Actions, whatsoever Duties are variously dispersed through the whole Book of God, are here collected into a brief Sum; whatsoever is needful for us to doe in Order to Salvation, may be reduced hither; for this is totunt Homin is, the Conclusion of upshot of all (saith Solomon) to feareEcc'es 12. 13 [Page] God and keep his Commandments; and the Apostle tells us to the same purpose, that circumcision avayleth nothing, nor uncircumcision, but the keeping of the Commandments of God. And therefore, as Philo saith, that the Jews used to refer all that they found in the Law of Moses to these ten heads, (as the Philosophers reduced all things to the ten predicaments,) not that they were all literally comprized there, but because for memories sake, they might be reduced thither; so hath the Christian Church reduced all the duties of a Christian to the same heads, which she hath enlarged, and made more comprehensive, as partaking of a greater measure of the Spirit then they had, and ayming at a higher degree of perfection in all Christian Vertues.

There is indeed a generation of men sprung [...], such as S. Augustine wrote against long since, in his Book contra adversarium legis & prophetarum, that under colour of advancing Gods free grace in mans salvation, and affecting Christian liberty, would abrogate the whole moral Law, as if itJer. 36. 23. were worthy of no better entertainment among Christians, then Jehoiakim gave to Jeremies prophecies, when he cut theSee the fourth Addition Introd. c. 14 p. 58 rowl in pieces, and threw it into the sire. And how far the tenets and principles of some others (who would seem to abhor such opinions) have promoted these pernicious doctrines, I shall not need to shew; sure I am, that while some teach: that the Gospel consists properly of promises onely, that the moral Law is no part of the condition of the second Covenant, nor the observation of it (though qualified in the Gospel) required now in order to salvation, that the promises of the Gospel are absolute, and that Faith is nothing else but an absolute application of them, or an absolute relying upon Christ for the attaining of them, without the conditions of repentance and new obedience; that Christ came onely to redeem, not to give any Law to the world; that after a man is in Christ, though he fall into the grossest sins, which are damnable in a man unregenerate, yet he is still, quoad praesentem statum, in the state of salvation, and thoughRom. 2. 1, 2. he may lose the sence and feeling, yet he can never lose jus ad vitam, his right to heaven, what sins soever he walks in: I say, whilst men teach such doctrins, and yet cry out against Antinomians, Libertines, and other Sectaries, what do they in judging others, but condemn themselves, for they [Page] grant the premises, and deny onely the conclusion. If such doctrines were as true as they are common, this Author, and all others, that have written on this subject, might have spared their pains, and therefore we may say with the Psalmist, It is time for thee Lord to work, for they have destroyed thy Psal. 119. 126. Law. These men are like to Licurgus (who being cast into a frenzy by Dionysius) in that distemper thinking to have cutApollod. de Orig. deor. l 3. p. 57. down a vine, with the same hatchet slew his own son; so these being possest with a spiritual frenzy, which they call zeal, when they lift up their hatchet to cut off some errors, which like luxuriant branches have sprung up about the Law, these do unawares cut down the Law itself, both root and branch, making the observation of it arbitrary in respect of Salvation, or as a Parenthesis in a sentence, where the sence may be perfect without it.

Such Errors are far more dangerous, then many that were held by the old Hereticks, which were chiefly about matters speculative, whereas these reflect upon matters of practise, and whilst they strike at the root of obedience to the Laws of Christ, they do directly take away the very way of Salvation, to the certain ruine of peoples souls, and do utterly overthrow the foundation both of Church and Commonwealth; so that wheresuch doctrines prevail, nothing but confusion, and dissolution of all Government can follow, as sad experience in too many places shews; where the genuine fruits of such doctrines, appear to be no other, then to rob the Priest of his honour, the Prince of his power, the people of their Discipline and Government, Pastors of their Flocks, and Sheep of their Pastors, Preachers of their Churches, Churches of their Reverence, Religion of its Power, and the World of all Religion. S. James would have us to try our Faith by our Works, but these men will have their works tryed by their Faith. To the pure all things are pure; if Faith be in their heart, God can see no sin in their actions. We read of the Scholars of one Almaricus of Paris, who held, that what was deadly sin in others, yet if it were done by one, that was in Charitie or the state of Grace, it was no sin, or not imputed to him, for which they were condemned as Hereticks. These men seem to be spit out of their mouths, for they would have sins distinguished not by their nature or object, but by the subject in whom they are: and hence they hold, that all their own sins, though never so [Page] great (they being beleevers & elect) are at the most but infirmities, which cannot endanger their salvation, but the sins of all others are mortall and damnable, which impious doctrine with the rest above mentioned from which it flows, howsoever they be varnisht over with faire shews of advancing the free grace of God, and the merits of Christ, and the depressing of mans power, yet are indeed no other then the old damned Heresie of SimonMagus, who, as Theodoret saith, taught his Disciples, they were free from the obedience of the law, & was condemned by the Ancient Church in Vasilides, Carpocrates, Epiphanes, Prodicus, Eunomius, and other impure wretches, and is call'd by Luther himself (whose unwary speeches have given too much occasion to these doctrines, ultimus Diaboli flatus; The last blast of the Devil.

Against these and such like doctrines, which make this and all other books of this nature superfluous, we must know; That though the Decalogue, as it was given by Moses to the Jews, was a part of that Covenant which God made with them on Mount Sinai, and Sinai belonged properly to them, as appears both by the Preface, wherein their deliverance out of Egypt is urged as a motive of obedience, and by four other passages in the precepts, which have peculiar reference to that people, as that symbolicall rest required in the fourth precept in remembrance of their rest from the Egyptian bondage, and the promise of long life in the land of Canaan, in the fifth. Yet seeing that the substance of it is no other then the Law of Nature written in mans heart at the first, and that by Christ our Law-giver it is made a part of the Gospel or second Covenant, though with some qualification) therfore it obliges all Christians, and that under the highest paines, and is therefore justly called the Law of Christ. All the parts of the Morall Law we may finde required in the Gospel, though upon other grounds then those were laid by Moses, (this second Covenant, being established upon betterIs. 33. 22. promises) we have the same rules for our action, the sameJa. 4. 12. 2. 8. duties required, the same sins forbidden; the difference is this, that here God accepts our obedience in voto at our first conversion, when he freely pardons our sins past, and expects the actuall performance afterward in the course of our lives, and admits repentance after lapses, wheras the law, as it was part of the other Covenant, requires perfect obedience without any intermission, otherwise we having higher [Page] promises, & a greater measure of the spirit being now dispensed under the Gospel, a higher degree of obedience to the law is now required, which is yet no way grievous or burdensome to a true beleever, for the power of Christs spirit, and the height of the promises, make the yoke easie, and the burden light. Therefore Christs tells us expresly he came not to dissolve the law, but to fulfill it, or to fill it up, as the Greek [...], imports, because he did enlarge and perfect it; and therefore Theó phylact makes the Law of Christ, comparedP. 28. in Eu. with that of Moses, as [...], the Painting to life, to the [...], or first draught in black and white, and saith that Christ did not [...], not destroy the first draught, but fill it up as a painter perfects a picture with the colours and shadows, after the first draught, and with him do generally concur the rest of the Fathers: Basil Bas. in psal. 10 Ori. cont. Cels. l. 5. p. 259. saith, that whereas the old law saith, thou shalt not kill, our Lord (Christ) [...], giving more perfect lawes, saith, Thou shalt not be angry. Origen saith that the lawes of ChristChryso. to. 3. p. 93. ed-savil. are [...], better and more Divine, then all those before him. S. Chrysostom calls that Sermon upon the Mount [...] the very top of Philosophy, & saith, that Christs giving of lawes, was [...] the time or season of greater & higher precepts. Among the Latines, Tertullian saith, Christi leges supplementa necessaria esse disciplinae creatoris, that theTer. l. 3. contr. Marcion. c. 16 & 4. contr. lawes of Christ are necessary supplements to the lawes of the Creatour, and Christus Dei Creatoris praecepta supplendo Marc. p. 524. &conservavit & auxit, that Christ preserved and increased the lawes of God the creatour by filling them up. S. Augustine Aug. To. 4 de ser. doi. in monte l. 1. saith, that Christ fullfilled the law by adding, quod minus habet what was deficient, & sic persiciendo confirmavit, and so confirmed it by reducing it to more perfection. And again upon those words (except your righteousnesse, &c.) Nist non solum ea quae inchoant homines impleveritis, sed etiam ista quae a me adduntur, qui non veni solvere sed implere, unlesse ye not onely fulfill those, which men have begun, but also what is added by me, who came not to destroy the law but to fulsill it, &c. By which and many more testimonies out of the ancients that might be produced, it appears, that concerning that excellent Sermon upon the Mount, wherein the sum of Christian Religion, and the way to life is chalked out by him who is the way and the life, their opinion is far from truth, who say, that Christ doth not there promulge or deliver [Page] any law as necessary to salvation, but onely that he expounds the Morall law given by Moses, and cleers it from the false corrupt glosses of the Pharisees, which is directly contrary to the constant and unanimous doctrine of the Ancient Church, and to the text it self: for though it is true that Christ doth therein often reflect upon the expositions of the Jewish doctors who had corrupted the law; yet withall it is as true, that in those chapters he delivers the Christian law, and therein brings up the Morall law to a higher pitch, then ever it was by Moses. This appears by that opposition so often made in that Sermon, between what Moses said of old, and what Christ saith, you have heard what was said to them of old, &c. Ego autem dico vobis, but I say unto you, &c. Which opposition, as also the Syriack and other translations do plainly shew, that as (vobis) is rendred (to you) and not (by you) so (veteribus) ought to be (to themTert. Clemen. Hill. Epiph. Basil. Chryso. Ambros. Hier. Theoph. Euthym. of old) not, (by them of old) and therefore our translation as it puts the one reading in the text, so it puts the other, which is the true in the margent. Now (those of old) were no other then those to whom Moses first gave the law, and not the lawyers, and Pharisees of those latter times, so all the Greek writers agree, and the Greek [...], imports as much, which is usually in other places referred to the times of Moses and the Prophets, Luk. 9. 8. 19. and not to latter times, andActs 15. 7. 21. 2 Cor. 5. 17. 2 Pet. 2. 5. which puts the matter out of question; The words which ourRev. 12. 9. & 20. 2. Saviour saith, were said to them of old, are no other then the words of the law delivered by Moses, either in the same very words, or in the sence. Those words, Thou [...] not kill, are in Exo. 20. 30. And whosoever shall kill, shall be in danger of a judgement, are in Levit. 21. 21. Numb. 35. 16, 17, 30. Thou shalt not Commit adultery, are the words of the law. Exod. 20. 30. He that shall put away his wife, let him give her a bill of divorce, in Deut. 24. 1. Thou shalt not forswear thy self, but shalt perform thy vows to the Lord. Exod. 20. 7. Numb. 30. 2. Eyé for eye, and tooth for tooth, (which was permitted in Judgement) Deut. 19. 21. Levit. 24. 20. Deut. 19. 21. Thou [...] lovethy neighbour, viz an Israelite, Levit. 19. 18. Deut. 23. and hate thine enemies, viz. Those seven nations whom they were to destroy, and to make no league with them: nor to shew them mercy. Exod. 34. 21. Deut. 7. 1. to whom the Amalekite is added, with whom they were to have perpetuall war. Exod. 17. 19. Deut. 25. 14.

[Page] We see then that Christ is so far from taking any thing away from the Morall Law, that he rather addes more to it, and therfore the matter of the Decalogue is still in force, and belongs to Christians as much as to any; Nay faith it self (which some of late have transformed into a meere Platonicall Idaea abstracted from good works) I mean that Faith to which Justification and Salvation is ascribed in Scripture,See the Hom. of faith &c. includes obedience as to all the commandments of Christ, so to the morall law, as the very life and form of it, without which as S. Jam. [...], it is as a body without a Soul, for what is Faith but a relying or trusting upon Christ for salvation according to the promises of the Gospell; now seeing that those promises are not absolute, but always require the conditions of repentance and new obedience; it can be nothing but a shadow of faith when these conditions are not. Its true that (to beleeve) in the proper and formal notion, is nothing else, but to assent to the truth of a proposition, upon the authority of the speaker, And (to beleeve in one) signifies properly to trust & rely upon him, & doth not in its formal conception, considered barely and abstractly by it self, include the condition of obedience or any other. And therefore we may be said to beleeve or trust in one, that requires no condition of us, but when the words are referred to one that commands or requires something of us to be done, and promises nothing; But upon such condition of obedience, as nothing is more certain, then that Christ never promises remission of sins or life eternall, but upon condition of Repentance and new obedience, In this case to beleeve in Christ must of necessity include obedience to the commandments of Christ, as the very life of faith, without which it is a meere fansie: and hence some have observed that in the New Testament, faith and obedience, and unbelief and disobedience are often promiscuously used for one and the same. First, because that to trust or believe in one that promises nothing but to those that obey him, and to obey him in hope of what he hath promised, are all one: and therefore that absolute affiance or unconditionate belief of Gods mercy in Christ, which some make to be faith in Christ, is that [...], one of those first and primitive errours from which those doctrines of Antinomians and other Sectaries that would dissolve the law, do follow with ease. When Christ upbrayded the Jewes for not beleeving John the [...]. 21. [...]. [Page] Baptist, though the Harlots and Publicanes believed, who doubts but that his meaning is, that the one repented upon Johus preaching, which the other did not, although (to beleeve in the proper formall notion) signifies nothing else but to assent to the trueth of what he said. Hence S. Aug. saith, Non solum bonam vitam inseparabilem esse a fide, sed & ipsam Aug. [...] & [...] c. 23 esse bonam vitam, that a good life, is not onely inseparable from faith, but that faith is good life it self; and S. Cyprian, Quomodo se in Christú credere dicit qui non facit quae Christus facere praecipit, How can he say that he believes in Christ, who doth not the things which Christ hath commanded. And before them Irenaeus tells us, that Credere in Christum est voluntatem ejus facere, to believe in Christ is to do his will. As for that generall faith, of the latter School-men, and the Romanists, which they make to be nothing but an assent to revealed trueths for the authority of God the speaker (I say the latter School-men, for some of the Elder where they speak of fides charitate formata, which they make to be true faith, mean nothing else, but that which S. Paul calls, faithGal. 5. 6. Ja. 2. 22. working by love, and Saint James, faith consummated by works) As also that faith of some amongst our selves, who would have it to be nothing but a perswasion that their sins are pardoned in Christ, &c. Neither of these have any necessary connexion with a good life, and therefore neither of them is that faith to which the promises of pardon and Salvation are annexed in the Gospel. Not the first, as themselves acknowledge, and appeares by Bellar. who labours to prove by many reasons that true faith may be in a wicked man. Nor the second, for how doth it necessarily follow, that if a man believe all his sins past, present, and to come to be forgiven, that therefore he must needes live according to the Rules of Christ, whereas the contrary may rather be inferred. That he needes not to trouble himself about obedience to the commandments in order to remission of his sins, or salvation, who is perswaded that all hissins are pardoned already, and that nothing is required of him for the obtaining of so great a benefit, but onely to believe that it is so. And if they say, that the sence of such a mercy cannot but stir men up to obedience, too much experience of mens unthankfulness to God confutes this, The remembrance of a mercy or benefit doth not necessarily enforce men to their duty, for then none could be unthankfull to God or man,

[Page] Besides it is a pure contradiction, which all the Sophistry in the world can never salve, to say, that a mans sins are pardoned by believing they are pardoned, for they must be pardoned before he believes they are pardoned, because the object must be before the act, and otherwise he beleeves a lye, and yet by faith he is justified and pardoned, (as all affirm) and the Scripture is evident for it, and so his pardon follows upon his belief, and thus the pardon is both before and after the act of faith; it is before, as the object or thing to be beleeved, and yet it comes after, as the effect or consequent of his belief, which is a direct contradiction.

True faith then is a practicall vertue, and establishes the Law; and as this is the proper work of true faith, so to direct and quicken our obedience thereto is the whole scope of the Bible. There is nothing revealed in the whole Scripture meerly for speculation, but all is referd some way or other to practise. It is not the knowledge of Gods Nature & Essence, but of his will, which is required of us, or at least so much of his Nature, as is needfull to ground our faith and obedience upon. That observation of some is most true, That in the Scripture, verba scientiae Connotant affectus, words of knowledge do imply affections and actions answerable. To know God, is not so much to know his Nature and essence, as to Honor and obey him, which those that do not, are said not to know him, though they know never so much of his NatureRo. 1. 28. Ps. 95. 10. and atributes; knowledge without practise, is with God accountedHeb 9. 7. ignorance, and hence are all sins tearmed [...] ignorances. Thus to know Christ, or to beleeve in him, or to beleeve the Gospel, Includes in the Scripture sence, repentance, new life, and indeed the whole duty of a Christian, because al these duties ought to follow upon this knowledge or belief, & are actus imperati, as the Schools speak, acts which flow from belief, though the actus elicitus, be only an assent to the trueth. And hence some of the most eminent and Ancient School-men have determined, that Theologie or Divinity is a practical science. Theologia est scientia affectiva, &c. Principaliter [...]. in proem. in Sent. q. 3. conclus. ut ipsi boni fiamus, saith Bonav. Theologie is an affective knowledge, whose chief end is to make us good. The same is [...]. affirmed by Alex. Hales, Gerson and others. Scotus maintainsSent. q. 4. p. 14 col. 3. the same conclusion, Theologiam esse simpliciter practicam, ThatDurand. in 1. Theologie is simply practicall, and Durand proves it by unanswerableSent. Dist. 1. q. 5. sol. 10. col. 1. reason, quia ejus operatio circa objectū suum non consistit[Page]in Contemplatione veritatis, sed dirigit in prosecutione operis ut patet in centum locis Scripturae. Et mirum esset si non sit practica, cum considerantes Scripturam a principio usque ad finem, &c. Pro una Scripturae columna in qua agitur de pure speculabilibus, sunt plus quam quingenta folia, in quibus agitur de pure practicis. The operation of Theologie about its object consists not in bare speculation of truth, but in directions for our practice, as appears in an hundred places of Scripture, and therefore it were strange it should not be a practicall Science: seeing if we consider the Scripture from the beginning to the end, for one place which treates of matters speculative, wee may finde five hundered which handle things meerely practicall.

This then being the scope of all revealed truthes in Scripture, and the proper end of Theologie, to direct us in our practise, This book wherein all those practicall truthes are distinctly handled, and explained, cannot but be of great use to all whose care is to worke out their salvation. And if he was accounted the wisest man among the heathen by the Oracle, that brought Philosophie out of the Clouds into Cities and Houses, that is from aire and vain speculations to practicall precepts, no doubt but they shall be counted wise Scribes in the Church of God, that laying aside fruitlesse controversies and Polemick disputes, wherewith peoples heads have been so troubled, that the power of Religion is in a manner quite lost, bend their studies and endeavours to urge this unum necessarium, the practise of those morall and Christian duties, wherein the life of Religion consists, and which will bring glory to God, benefit to others, honor to our profession, & sure comfort to the soul, when all other comforts fail. This practising of what we know, will be the surest Antidote against the growing errours and Heresies of the times, for if any man will do theJohn 7. 17. will of God (saith Christ) hee shall know whetherPsal. 25. 14. the Doctrine be of God or no. Faith and good conscience go both in a bottome, he that lets goe the one, will quickly make ship-wrack of the other, All apostacy, begins in practise, and errours in the life produce errours in Judgement, for when the will is corrupted the understanding is darkned, and the apostle tels [Page] us, that those which are given up to strong delusions, are such as receive not the truth in the love of it. Whereas practiseThess. 2. 10. 12. is a sure preservative against defection, this will make a man whose knowledge is lesse then others, remain stedfast in times of tryall, like a fixed star while others of greater parts like blazing stars may shine for a while, but at length vanish into smoke.

That which is the scope of this work, to urge the practise of Religion, and was no doubt, the end propounded by the learned Author, when he at first penned and delivered these Lectures, is also the end aimed at in the publishing of them at this time, and though many others have written upon the same Subject, whose labours I shall not any way disparage, yec I doubt not, but he that shall reade and peruse these labors of this Reverend Authour, will finde them to be as usefull and profitable as any hitherto extant in this kinde, and that they containe, the most full, compleate, learned, and elaborate body of Practical Divinity, that hath been hitherto published, and that scarce any thing of note is to be found on this large subject in any Authors Divine or humane, which is not here with admirable judgement, clearnes of method, and fulnesse of expression digested. And considering how this subject is handled, neither superficially and slightly as too many have done in our owne Language, nor yet, so coldly and Jejunely, as divers of the Casuists in their large and intricate disputes, who inform the Judgement, but work not upon the affections at all, but that as the matter is solid in it self, so it is clothed with emphaticall significant words, adorned with choise sentences, apt allusions, and Rhetoricall amplisications out of the best authors; besides pregnant applications of Scripture, and sundry criticall observations upon divers texts not vulgar nor obvious, it will be hard to say, whether the profit or delight of the reader will be greater. And as the works in regard of the generall subject may be usefull for all persons of what rank soever, so I doubt not but it may be of special use for the publique dispensers of the word, especially the younger sort of Divines, who besides many directions for usefull and profitable Preaching, may finde also variety of excellent matter upon any practicall Subject without Postills or Polyanthea, & directions for deciding most cases of conscience, which out of the grounds here laid may be easily resolved.

[Page] Now concerning this Edition, and what is herein performed, I am not ignorant, what prejudice attends the printing the posthumous works of any; how easy it is to mistake the sence of an Author, especially where the work was not perfected by himself, and that diverse things in mens private papers would have been thought sit to be altered, omitted, or enlarged by the Authors themselves, if they had intended them for publick view; for which, and diverse other reasons, it might have been thought sit, not to publish, what the Author had kept so long by him, and had not fitted for the Presse, nor those reverend Persons, to whose care his Papers and Writings were by his late MAJESTIE committed, intended to divulge; for who would presume to put a Pencil to a Piece, which such an Apelles had begun: yet considering, that there is already a rude imperfect draught, or rather some broken Notes of these his Lectures, which had passed through diverse hands, already crept forth in Print, to the great wrong, both of the Living and the Dead, and that the same is about to be reprinted, it was therefore thought necessary in vindication of the Author, and to disabuse the Reader, to publish this Copy, there being no other way to prevent the further mischiefs of that Edition, then by another more perfect; for though I deny not but that there are many good Materials, in that indigested Chaos, which is already set forth, which an expert Builder may make good use of, yet the Reader will finde the whole to be nothing else, but a heap of broken rubbish, the rudera of those stately structures, which that skilful Architect had made, which have been so mangled and defaced, so scattered and dismembred, like Medeas Absyrtus, that they appear scarce shadows of themselves, so that had the learned Author lived to see those partus ingenii, those divine Issues of his brain so deformed, he might well have called them, not Benjamins, sons of his right hand, but Benonies, sons of sorrow; for I am confident, there hath not been exposed to publick view a work of that bulk, stuffed with so much nonsence, so many Tautologies, contradictions, absurdities, and incoherences, since Printing was in use: there is not a Page, scarce a Paragraph, seldome many lines together in the whole Book which contain perfect sence; the Method quite lost in most places, the whole Discourse like a body whose members are dislocated, or out of joynt: as if it had been tortured upon the rack, or [Page] wheel, so that the parts cohere like the Hammonian sands, sometimes whole Paragraphs, whole pages, yea, diverse sheets together are wanting, as in the tenth Commandment, where the one half is left out, and half of the ninth is added to supply that defect; and the whole work, so corrupted, mangled, disjoynted, falsified, interpolated, and the sence of the Author so perverted, that the Author might well say of the Publisher with the Poet, Quem recitas mens est, &c. At male dum recitas incipit esse tuus; the Book was his at first, but by this strange Metamorphosis, the Publisher hath made his own.

That the world therefore may not be longer abused by a shadow obtruded for the substance, here is presented the Authors own Copy, revised and compared with diverse other manuscripts, which though it were not perfected by himself, nor intended for publick use, yet being the onely Copy he had, as is acknowledged under his hand in the beginning of the Book, and containing many Marginal Notes, and alterations throughout the whole made by himself in his latter years, as it seems, it may well be thought to contain the minde and sence of the Author more fully, then any of those Copies in other hands. This coming into the hands of one of those, to whom the perusal of his papers were committed, who was informed of the wrong done by that other Edition, and that a more perfect one was intended and desired, out of his love to the memory of the deceased Author, and his eminent zeal for the publick good, considering of how great use the work might be, he was easily induced to part with it for so good a purpose, whereupon by an able, industrious and worthy Gentleman, who hath otherwise deserved well of the publick, and had some relation to the Author whilst he lived, the work was taken in hand and revised, the sence in many places restored, defects supplied, and the whole discourse brought into a far better form, then that wherein it had formerly appeared. But considering that to purge this Augaean stable, and to restore a work so much corrupted, and whose best Copies were imperfect, was no easy work, and that it contained such variety of all kinde of Learning, both Divine and Humane, that he who would revise it, must not be a stranger to any, and that many Eyes may see more then one, such was his Ingenuity and Modesty, that he was willing and desirous to [Page] have the whole again revised, and brought to the touch, by some other, who as he conceived, might have more leizure and abilities then himself; whereupon it was again resumed, and after much labor & travail, was at length brought to this form, wherin it now appears: wherein, that the Reader may know what is performed in this Edition, he shall finde.

1. The true sence and meaning of the Author (the chief thing to be looked after in the publishing of other mens works) restored in many thousand places, which were corrupted & mistaken, whereby the Author was made to speak contrary to what he thought, as if he had seen some vision after his death, to make him change his Judgement in his life time. This, as it was a work of much difficulty, requiring both time and study, by diligent comparing of places, weighing of Antecedents, and Consequents, viewing several Copies, and consulting with the Authors quoted, &c. so the Reader will finde no small benefit thereby, arising from this Edition.

2. The Method is here cleered, which was in a manner quite lost in the former Edition, and without which the Reader must needs be in a Maze or Labyrinth. This being the chief help to memory, &conducing much to the understanding of the matter.

3. Many Tautologies, and needlesse Repetitions of the same thing are here cut off, and those many great defects, wherein diverse Paragraphs, Pages, and whole sheets were formerly wanting are supplyed and added.

4. Whereas in some passages the sence of the Author might seem obscure or doubtful, and not to agree so well with his iudgment, expressed in his other works, composed in his latter and riper years; his meaning therefore is cleared and vindicated, by adding his latter thoughts, upon the same points, which are either collected out of his other works, which were perfected by himself, or the Reader referred to those other places, where he may be more fully satisfied. And where some things are omitted, or but briefly touched, a supplement is made out of his other works, or where it could not be had out of them, there is added what was needful to be supplied without prejudice to the Author, and what is conceived agreable to the declared Doctrine of the Catholike Church of Christ, and of this Church in special; which (that the Reader may distinguish it from the words of the Author) is put in a different Character, save where, by mistake the same letter is used.

And here, as in some other points, so in particular about the [Page] Sabbath, wherein the Author might be mistaken by many of both sides, out of his other works compared with this, here is declared what his Opinion was in that Controversie; and that it was no other, then which I conceive to come neerest to the truth) that as the symbolical rest, proper to that Nation, is abolisht, so the substance of the Precept is moral, and that the seventh day was hallowed by God for a time of publick worship from the beginning, in memory of the Creation, by positive Divine Law, obliging all mankinde; Instead whereof the Lords day is set apart for the day of publick worship, by the Apostles, as extraordinary Legats of Christ, in memory of the Resurrection, which is to continue unchangeable to the end of the World. This, as it is shewed out of the Authors other writings, so for the more full clearing of all questions upon this subject there is added a large discourse, containing the whole Doctrine of the Sabbath and Lords day, laid down in seven Conclusions, Chap. 7. in Com. 4. wherein I conceive, there is some thing offered, which may givc some satisfaction to those that are moderate of both sides.

5. For the better help of the Reader, every Commandment is divided into Chapters, and the Sum or Contents of each Chapter, with the method how they stand, are prefixt to every Chapter or Section. All which Contents, together with the Supplements or Additions, are set together at the beginning of the Book, that so the Reader may at once have a general Idaea of the whole Book, and of what is handled in each Precept, and so may the more easily finde any thing he desires to read, without much Labour or enquiry.

Thus the Reader may in part conceive, what is done to render this work the more useful to him. And if the stile be not so accurate and exact, as in the Authors other sermons, he must consider, that as it was not polisht by the Author, nor fitted by him for the Presse, and that in the revising thereof, there was more regard had to the matter then to words; so having passed through diverse hands, it cannot seem strange, if some incongruities of speech do still remain: Errours we know of one concoction are not easily corrected in an other, and waters will contract some tincture from the Minerals through which they passe: besides that, the errours and mistakes of the Printer, which could not easily be prevented, may in many places obscure or pervert the sence. Let this therefore be taken in good part, which is intended for the publick good, and what shall be found needful to be corrected (as who can walk in so rough a path and never stumble) shall God willing be rectified in the next Edition; in the mean time make use of this, and if it shall contribute any thing to promote the practise of Religion, which is the scope of the work, the Publisher hath the fruit of his Indeavours and ends of his Desires; who desires further, the benefit of their Prayers, that shall reap any benefit by his Labours.¹

Notes

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In this Preface, Page 3. line 17. read asserting. l. 33. r. Laws. l. 38. r. wallows. p. 4. l. 11. r. they. p. 5. l. 10. r. Basilides. l. 21. for four r. some. p. 6. l. 10. r. [...]. p. 8. l. 15. r. where. l. 34. d. first. p. 7. l. 19. r. truer. In the ensuing Page del. Exposition of the.

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AN INTRODVCTION To the Exposition Of the DECALOGUE.

[Page]

Containing certain Generall pracognita about Catechizing, Religion, the Law. &c.

CHAP. I.

1 That Children are to be taught and instructed in Religion proved out of Heathen Philosophers, out of the Law, the Gospel. 2 That this instruction ought to be by way of Catechism. What catechizing is. How it differs from Preaching. Reasons for abridgements or [...] of Religion. Catechizing used in all ages; Before the flood, After the flood, Vnder the Law, Vnder the Gospel, After the Apostles, In the Primitive Church. Reasons for this custome of Catechizing.

BEfore we proceed to the ensuing Catechism, we will first premise something concerning the necessity of Catechizing Youth, and the duties of the catechised, by way of preface. And for this we have sufficient warrant, not onely humane, but divine also.

Clemens Alexandrinus (Tutor to Origen) intending to write his [...], or three books of Pedagogy, or instruction of Children prefixed before it, his [...], or admonitory Oration. And Cyrill Bishop of Jerusalem writing twenty four several Catechisms, in the front of them, hath a preface which maketh up the twenty fift, which he calleth [...], or [...], an Introduction, or Preface, And both these are built upon the example of King David, who being at one time (among others) determined to catechize Children, calls them to him, saying, Come ye children and hearken unto me, and I will teach you the fear of the Lord; aPsalm. 34. 11. plain preface before catechizing. The like introduction did his Son make. Hear, O ye children, the Instruction of a father, and give ear to learn understanding.Pro. 4. 1. So that you see our warrant for an introduction, or preface.

Now out of these texts, three points naturally arise. 1. That it is a thing not onely pleasing to the Lord, but also commanded by him, that children be instructed in the fear of God. 2. That their teaching must be, by way of catechizing. 3. What is required of the [...], the catechized, that the catechizing may be fruitful, and not in vaine viz. to come and hearken, or giue eare.

There have been some, of opinion, (as may be seen, as well in the writings of the Heathen, as in the story of the Bible) that Religion should not descend [Page] so low as to children, but that they are to be brought up licentiously and allowed liberty while they are young, and not to be instructed, before they come to riper years, and then they should be instructed in Religion.

1. The heathen tell us of that, [...] is in the beginning of the Philosophers moral [...], a young man is not a proper and fit Auditor of Moral Philosophy. And it was the Orators opinion in his defence of Caelius, Dandum est aliquid [...], [...] deferbuerit. Liberty is to be given toCic. pro M. Caelio. Youth, till its heat be abated. And one of their Poets. Qui deos voluptuarios [...]. contempsit juvenis, is aut amabit, aut [...] senex. He that despiseth pleasure, while he is young, will either dote or be mad, when he comes to be old.

To answer this (we say,) that if there were any weight or moment, in the authority of the Heathen, the whole consent, and practise of them in general, were to be preferred, before some few mens opinions. And, for their practise, it is certain, that catechism or instruction of youth, was ever in use among the Gentiles, for we finde in Porphiries questions upon Homer, this saying, [...]. These things we understand by the instruction of our childehood. And Salons [...] sacred admonitions, learn't by Eschines, shewed that it was usual in Athens for youth to be taught. The history also of the Heathen, makes it plain, that their children were instructed, and so dealt with; for it was a custome among them, not to poll their childrens heads, till they were instructed in [...] in the sacred admonitions: from which time they were allowed to carry tapers in their shows and festival solemnities, & then were called [...], Torch or Taper-bearers. Phocylides also saith, [...]. It is necessary, to teach a childe while he is young, to doe well. And [...], in his golden verses, and Plutarch in his booke of the education of youth, and Plato in Euthym. are all of the same opinion.

Concerning that which Aristotle hath in his morals, it must be acknowledged, that he meant, de [...]: & non [...] quod fieri debuit: else, he is to be called back to his de Rep. [...]. &c. It is expedient for little children to beLib. 7. cap. 17. drawn from evil speeches and sights, which may hinder their proceedings in vertue: and it is his rule further, that it is necessary, to teach them, assoon as may be, all things that are good.

Lastly, against the Orator, standing at the bar, and pleading for his fee to excuse de divinat. 4 a lewd young man, his own serious [...] are to be alledged, Refrenanda & [...] Offic. l: 1. est, &c. & maxime haec aetas a libidinibus & voluptatibus arcenda est. This age (meaning youth) is most [...] to be kept from lusts [...] pleasures. And in another place he is of a flat contrary opinion to his first. Qui adolescentum [...] ignosciputant [...], falluntur, propterea, quod aetas illa non est impedimento [...] studiis. They are much [...], that think way should be given toAd Herenn. 4 the licentiousnesse of young men, because that age is no let or hinderance to good learning.

In the Scriptures there are two places, that discover some to be of the same opinion. 1. Pharaoh being requested by Moses that the Israelites might go withExo. 10. 9. their children to worship the Lord, makes a scoffe at the motion, and saith: Not so, go ye now, that are men: as though religion pertained not to children; 2. In the Gospel when children were brought to Christ to blesse them; the disciples not onely forbade them, but rebuked them, that brought them, as ifMat. 19: 13. Christ and children had nothing to do with each other. [...]. 18. 15.

For the first we see that Moses stands stiffely to his proposition, and [...] not accept of Pharaohs offer for the elder, except the younger might go also.

For the second, our Saviour opposeth his disciples, and commandeth them not to hinder, but to suffer and further their coming to him, telling them that theMaa. 15. 9. kingdom of heaven belonged aswell to them, as to elder people, pronouncing those accursed, that should keep them from him, or [...] lay a stumbling block before them by ill example.

[Page] That instruction is most necessary for children may be proved out of the Law.

1. The Law was not onely given in respect of those of riper years, but to the younger sort, and that to cleanse their wayes: as the Prophet David speaks.

Psalm. 119. 9.

2. The Jews observe, that there is mencion made of children three times in the Decalogue, and of these three places, two of them are directly set down, for [...] children in duties of Religion, as in the observation of the Sabbath, and honouring Parents, one in each Table.

3. Again God in the same Law gave commandment to Parents, to inform and

Exod. 12. 27.

[...] their children, why the Passeover and other religious ordinances were commanded. Yea though children shall not ask of their Parents, yet God

[...]. 6. 21.

layeth a charge upon them to see their children instructed in his Laws. And whereas many hold it not material or to be regarded what children do, and that

7

they are not to be examined and censured for their childish acts, though wanton, and wicked, the Holy Ghost confutes such people by the Wise man, who saith, [...] semi is suis (as some translation hath it) even a childe is known by his doings, whether his work be pure, and whether it be right.

Prov. 20. 11.

2. And as God would have [...] instructed in his Laws, so if when they are taught [...] admonished, they refuse good counsel, it will fall out, that such as are evil affected and obstinate, he means to destroy, as in the case of Elies sons, who hearkned not to the voice of their father, because God would [...] them:1 Sam. 2. 25. and of the fourty two children of the city of Bethel, who were devoured by Bears, for mocking the Prophet Elisha. Whereas on the other side, God gives2 Reg. 2. 24. a blessing to such children, as are willing to be instructed, in his fear, and the wayes or his commandments.

3 To this, the Hebrew proverb may be added. There are to be seen in [...] souls of all sizes: that is, death (the reward of sin) seizeth upon the young as well as upon the old, and the young as the old shall be judged by their works. I saw the dead (saith saint John) small and great, stand before God, and theyRev. 20. 12. were judged according to their works.

4. Again from the gospel, Exemplum dedi vobis, I have given you an example, John 13. [...]. saith our Saviour, of whom the Divines rule is. Omnis actio Christi [...] nostra est, Every action of Christ is for our instruction. And he hath left an exampleLuk. 2. 46. and president for children: in that at twelve yeers of age he was found in the Temple with the Doctors, both hearing and asking them questions, and so submitting himself to Catechizing.

5. When the chief Priests and Scribes were sore displeased at the children thatmat. 21. 15, 16 cryed Hosanna to our Saviour: he approved of their song of praise, and quoted a text for their justification out of the Psalms. Out of the mouth of babes and Psalm. 8. 2. [...] hast thou perfected praise, and upon that act of theirs, one saith, Non minus placet Hosanna puerorum, quam Hallelujah virorum, The Hosanna of children pleased Christ no lesse, then the Hallelujah of men.

6. In the gospel, Christs charge to saint Peter, was not, to feed his sheep onelyJohn 21. 15. but his lambs also, and his lambs in the first place: because the increase of the flock, depends chiefly, upon the forwardnesse and thriving of the lambs: for they being [...] and looked to, lesse pains will be taken with them, when they come to be sheep.

7. When thou vowest a vow (saith the Preacher) defer not to to pay it. All [...]. 5. 4. stipulations and solemn promises, must be performed assoon as we can. But in our Baptism we made a vow, to learn the fear of God; therefore we are to perform it, in the prime of our youth: and the rather, because, whereas by the direction of our Saviour, the disciples were to teach and baptize, yet in singularMath. 28. [...] favour to the children of the faithful, this priviledge is given, that they first may be baptized and then taught. [...] saith, [...] because God hath set it in the second place, do not thou set it in no place. It should be first, therefore as soon as may be.In ep. [...]. tract. 3.

Saint Augustin saith. Quare [...] Magister extrinsecus, [...] sit intus. [Page] To what purpose is it, to have an instructer, or teacher outwardly, if he be not within also. And [...] when we come to age, there is not [...] a casting off, and rejecting of government, but [...], a change of the governor. Seeing then that children must have teachers and governors within them, before they be freed from Tutors and governours without them, it is necessary that we begin to teach them betimes, lest at the quitting them from the outward, they have neither the inward, nor the outward; but be like the sons of Belial, that is, be under no yoke, nor government at all.

9. The very Heathen, could see an aptnesse, and disposition in their children, to vice, and we may perceive their inclinations, and propensity to prophane and scurrilous jeasts. Therefore, we are to take the advantage of their dispositions betimes; and to imploy and exercise them in things that are good, to which (if they be well ordered) they will be as apt, as to bad. For no doubt, but if children can say of themselves, Bald-head to Elisha, they may be easily taught, to say Hosanna to Christ.

10. That time is ever, to be taken, which fitteth any thing best: but the time of youth is most fit, to learn, in respect of the docibility of it: They are like to a new Mortar, which savoureth most of that spice, which is first beaten in it: and to a new vessell; that retaines the sent of the first Liquor, which was [...]. put into it. Quo semel est imbuta recens servabit [...], Testa diu. As also, in respect, that this age is free from those cares, and passions, which the world infuseth into men of elder age, as ambition, malice, adultery, covetousnesse and the like, which have been great remoras, and impediments in matters of religion, to those of riper yeares. So much for the time when, now for the manner how children are to be [...].

[...] I will teach or catechize you, saith David, in this text. [...].2 Although an argument from the name proveth little, yet [...]. 34. 11. it explaineth well: the English and the Latine follow well the Greeke [...] The Etymology which seemeth also to be proportioned from the Hebrew word [...] to iterate or to doe any thing the second time, or of [...] which signifieth first acuere, to whet, or sharpen, to make it the fitter to enter. And 2. repetere to goe over and over, the same thing, as we use to doe with our knives upon a whetstone; And in both these, are contained the duties both, of Catechist, and Catichized. Of the first, by making his doctrine, the easier to enter, by giving it such an edg, by a perspicuous method; as that children, may not onely understand, but carry away also, what he delivereth to them: of the later, by often going over that, which he is taught, as a knife doth a whetstone, and to repeate and iterate it, till he have made it his own. So that we see, that in [...] and [...] to resound, is included, an iteration, from which word, we have our Eccho in English. [...] is indeed to sound the last syllable, and such sounders happily, there are enough: but [...] is to sound the whole, after one againe. And such is the repetition which is required, of the right and true [...] young catechised Christians; and those places, are called [...] that give the whole verse or word againe.

[...].The [...]. Clemens. Catechism is the doctrine of Godlinesse or Religion first declared by the Catechiser to learners, of which afterwards account is given by the learners, to their instructer. And it is thus distinguished from Preaching.

1. Preaching, is a dilating of one Member, or point of Religion into a just Treatise.

Catechising, is a contracting of the whole body of Religion, into an [...] or Summe.

2. Preaching is applyed, for the capacity of all sorts of people, old and young. Catechising is appointed onely for the younger sort, and those which are ignorant.

3. In Preaching, there's no repetition, required from the Auditors.

[Page] In Catechising, an accompt, or repetition, is to be exacted from the Catechised.

Now upon these differences, 3 things are to be considered, or 3. queres are to be made.

1. By what warrant Abridgments or Summes are made.

2. What we have to warrant teaching of children, by way of Catechising.

3. Upon what grounds, answers are to be made by the Catechised.

1. The warrant for the first we have from Christ himselfe, who in his answerMatth. 22. [...]. to the Lawyer, reduced the whole Law under two heads, The love of God and our neighbour.

2. Againe, our Saviour catechising Nicodemus, made an Epitome or AbridgmentJohn. [...]. 16. of the Gospel, under one head. Sic Deus dilexit Mundum, So God loved the world, that he gave [...] onely begotten Son, that whosoever beleeved on him, might not perish but have everlasting life.

3. Solomon also, in his booke of the Preacher, reduceth the whole duty of [...]. 12. 13. man into two heads, 1 feare God, 2 and keep his commandments.

4. Saint Paul in his speech to the Elders of Ephesus, draweth the principlesActs 20. 21. of Religion, to these two; [...] and Repentance. Repentance towardsHebr. 6. 1. God, and faith towards our Lord Jesus Christ. And in another place. Repentance from dead works and faith towards God.

5. The [...] are of opinion, that teaching by way of Summe, is meant2. Tim. 1. 13. by Saint Paul, when he speaketh of the forme of sound words, and of That form [...]. 6. 17. of Doctrine, and the proportion or analogy of faith.12. 6.

6. Lastly, [...] (we know) have their [...], Lawyers their [...], Philosophers Isagoges: and therefore Divines may have their Epitomes.

If we demand a reason hereof, our Saviour sheweth us one, that we may [...]. 22. 37. be able [...] to have a dependance, or be able to referre all our readings and hearings to certain principall head, thereby to enclose or limit our study. And the Rabbins say, that the 2 heads (to which Christ reduced the Law and the Prophets) were [...] legis, an hedg of the Law, containing the heads of the generall doctrine, lest we should wander in infinito campo, in too large a field, and so waver.

Clemens calls it [...] basis, a foundation or groundplot, [...] [...] a first or rough draught of a Picture.

And as these abridgments are for our shorter, so for our more easy attayning to the knowledg of that, which may [...] us to salvation. And such were the sermons of the Apostles, when they baptized so many hundreds in one day. Concerning which it is well aid, [...]; Thanks be to our blessed God who hath made necessary doctrines compendious, and doctrines which are not compendious, not so necessary. But here we must take with us a double Proviso.

1. That we remain before Gods judgement seat [...] inexcusable,

2. Pet. 3. [...].

if we seek not his knowledge, being made easy by a short compendium.

1. Cor. 14. 20.

Eph. 1. 13.

2. We must grow in grace, and in the knowledge of Christ: And we must not be (ever) hildren, but men in understanding. And after we have heard the word of truth (so compe diously delivered) we must trust and beleeve in it, being the Gospel of our salvation.

We are not to [...] at a stay, but proceed and profit every day, and make progresse [...]. John. 5. [...]. in our knowledge: for as there are places in scripture (as is before said) where every lamb may wade; so are there also deeper places, where an [...] may swimme. We shall never be so perfect, as to be free from [...], Search the scriptures.

For teaching children by way of Catechizing is no new thing. 1. It is warranted2 even before [...] flood. The offerings and sacrifices of [...] and Abel are [...]. [...]. 3, [...]. a strong argument to induce our [...], that they had been instructed by their [Page] [...] [Page] [...] [Page] father Adam, in matter of Religion. And though the word was yet [...] [...], not [...] written from the Creation, till after the flood, yet Gods worship could not have continued, had instruction ceased and not been used.

2. After the flood (in the time of Abraham) the scripture beareth witnesse,Gen. 18. 17. that he taught his children and family the fear of the Lord. Ab condam [...] ab [...]? saith God, shall I hide [...] [...] the thing that I will doe? for19. I know him that he will command his children &c and they shal keep the way17. 1. of [...] Lord. And what he would teach them is evident, by the summe [...] the Law delivered to him by God. Ambula coram me &c. Walke before me18. 18. and be perfect. As also by the summe of the Gospell. In thy seed shall all the nations of the earth be blessed.22. 18.

Th fruits of this catechizing and the effects thereof appeared first, in his sonGen. 24. 63. Isaac. The tex saith, Et exiit Isaac ut oraret in agro vesperi, and [...] went out to pray in the field at eventide, And secondly, in his servant, who [...] he12. undertooke his masters businesse, 1. began with prayer. 2 he ended with prayer and thanksgiving for his [...] successe, 3 shewed his care in performing his27. Masters busin sse, he would not eat, though he had travelled far, untill he had declared his message.33.

3. And as this appears in Adam concerning the instruction of his children before the flood, and in Abraham after it, and [...] the Law: so it is not to be doubted but that there were divers other godly men, in both ages, that successively [...] 14. instructed their children, receiving it as a duty by tradition, so to do. For there is no writing extant till Moses time, though it appears by Saint Iude, that something was proph sied by Enoch, who was the 7th from Adam; and that the story of Job seems to be more ancient then that of Moses life and actions though the Church place Moses first, to whom by tradit [...] was conveled the story of former times, and perhaps Moses his story might be first written.

4. Besides the divine goodnesse so disposed, that no age from the [...] to the time of Moses, should want some godly men, successively to deliver his will to their child en. As before the flood [...], Seth, Enos, Kenan, [...], [...], Enoch, Methusalem, Lamech, of which number Adam and [...] [...] the whole time from the Creation to the flood, which fell in the year of the world 1656. For Adam lived 930 years, And Methusalem 969. and [...] in the year of the deluge. So that Methusalem living 243 yeares with Adam, must needs be well instructed by him, concerning all points of Religion, and that (no doubt) [...] his youth, as also were they that were born between them.

5. After the deluge God sent into the world many excellent men also before the Law. As Noah, Sem, Arphaxad, Sale, Heber, Peleg, Reu, Serug, Nachor, Thare Abraham, Isaac, and Jacob. and no doubt, ( [...] it appeares that Abraham instructed his family) but that he also receiued instruction from his Parents, [...] his from theirs before them. For Noah lived 950 years, and was 600 years old at the time of the flood: and no question, but he was well instructed, by conversing with so many fathers of the first age of the world. And his son Sem lived many years with him, being born 98 years before the deluge and therefore wanted no documents. Now for the posterity of Abraham, we finde [...] [...] was grandchild to [...] (by Levi) as Jacob was to Abraham, and li: ved many years with his father Levi, and his grandfather Jacob, and benig grandfather to Moses, it is Probable that he with his son Amram [...] Moses in God service as their predecessors had instructed them. And thus much for the time before the Law written.

6. Under the Law, immediatly after it was given, God gave command to the [...] to instruct their children. And that foure severall wayes,

1 They were to teach them diligently. The word [teach] there, in the original signifies to whet, or sharpen, which by the learned is expounded to

[...]. 6. [...].

[...] rehearsing.

[Page] 2. They were to conferre and talke with them, about the Law, in the house,

Deut. 6. 8.

morning and evening, and when they walked with them abroad.

3. They were to binde the commandments for signes upon their hands, and

9.

as frontlets before their eyes, that their children might continually take notice of them.

4. Lastly, for the same intent and purpose, they were commanded to write them upon the gates and posts of their houses.

Psal. 34. 11.

7. The practise of this (after the law made) we may see in David, who, in the Text before quoted, saith, Come ye children, hearken unto me, and I will teach you, &c. and more particularly towards his son Solomon, as he professeth himself. I was my fathers son (saith he) tender and onely beloved in the sight of myPro. 4. 3. 4. mother, and he taught or catechized me. And this he did not onely as he was Pater-familias the father of a family, but as a Catechist in publike before the people. And thou Solomon my son, know thou the God of thy father, and serve1 Chro. 28. 9. him with a perfect heart. Nor did Solomon discontiue this practise, for he instructed his son Rehoboam at large, as may be seen in his first seven chapters of2. Reg. 12. 2. his Proverbs. So was young king Jehoash instructed by Jehoiada the high Priest.

8. Under the captivity and after (because there are no examples in writingSusan. 3. extant in the Scriptures, but that Apocryphall of Susannae, of whom it is said, that she was instructed by her parents in the law of Moses) we must repair to the records of Josephus, who affirms that there were never lesse among theL. 1. Antiq. Jews, [...] four hundred houses of catechizing, where the law and the Talmud were expounded. And it is recorded that there was an act made at Jerusalem, that children should be set to catechizing at the age of [...] yeers; whereunto Saint Paul seemeth to have relation, [...] catechised out of theRom. 2. 18. Law.

9. Under the gospel, there is an expresse precept or commandment to Parents,Eph. 6. 4. not onely to enter their children, [...], but to bring them up in nurture and admonition. And it was Saint Pauls practise, as you may see by a1. Cor. 14. 19. passage to the Corinthians, [...], that I may catechize others.

We finde three eminent persons noted to us in Scripture, that were catechumeni catechized.

The first was Theophilus, of whom Saint Luke testifieth; It seemed goodLuk. 1. 3, 7, 8. to me (saith he) to write to thee in order, that thou mightest know the certainty of those things [...] concerning which thou wert catechized or instructed.

The second was Apollos, of whom also Saint Luke gives this commendation,Act. 18. 24. that he was mighty in the Scriptures, and [...] this man25. was catechized or instructed in the way of the Lord.

The third was Timothy, of whom saint Paul testifies, that he had known the2. Tim. 3. 15. the Scriptures from a childe. And in one place mention is made both of theGal. 6. 6. Catechist and Catechized. [...] &c.

After the Apostles times the first Catechist of any fame, was the Evangelist Mark in Alexandria, after him Pantenus, then Clemens, Origen, Cyril of Jerusalem, Gregory Nyssen, Athanasius, Fulgentius, S. Augustine and others. And that there were catechumeni in the Church in all ages, may appear by the canons of diverse Councels.

Hegesippus (converted from Judaism to Christianity) in his Ecclesiasticall story reports, that this work of catechizing wrought so great effect, that there was no known commonwealth inhabited in that part of the world, but within fourty years after our saviours passion [...] superstition was shaken in it, by Catechizing So that Julian the Apostata, the greatest enemy that ever Christians had, found no speedier way to root out Christian religion, then by suppressing Christian schools and places of catechizing: and if he had not been as a Cloud that soon passeth away, it might have been feared, that in a short time he had overshadowed true Religion.

[Page] 1 And when Catechizing was left off in the Church, it soon became darkned and over-spread with ignorance. The Papists therefore acknowledge that all the advantage which the protestants have gotten of them, hath come by this exercise: and it is to be feared that if ever thy get ground of us, it will be by their more exact and frequent Catechizing then ours.

3. Concerning the third quaere. The reasons why this custome of catechizing by way of question and answer, hath ever been continued, seem to be these.

1 Because of the account every one must give. Our Saviour tells it us. reddes

Mat. 36. 12.

rationem, we must render an accompt. And every man will will be most wary in that for which he must be accomptable. [...].

2 Because we are all, young and old, to give an accompt of our faith. Be ready (saith Saint Peter) alwayes to give answer to every one that asketh you a reason

1 Pet. 3. 15.

of the hope that is in you, a solid reason, not a phanatique opinion.

And by this we shall be the better fitted to these four necessary duties 1 of examining1 Jon. 4 1. the doctrine we heare.

2 Of examining our selves before we heare the word, and receive the sacrements.

1 Cor. 11. 28

2. 13. 5.

3 Of admonishing our brethren, which we cannot doe, unlesse we be fitted

Ro. 15. 14.

with knowledge.

4 Of adhering to the truth. Because being children we doe imbibere errcres, ergo exuendi sunt et induendaveritas, we drink in errours, which must be shaken of, and our loynes must be girt with truth.

The Heathen man adviseth us, that in all our actions we propound to our selvesEph. 6. 14. Cui bono. What good will arise by that we goe about? In this certainly the fruit is great, diverse wayes.

1 It will be acceptable to God to spend our hours in his service.

Ro. 12. 1.

2 We shall learn hereby to know God and his son Jesus Christ. Whom to

John. 17. 3.

know is life eternal.

3 It will procure length of happy dayes in this life.

Deut. 11. 21.

4 Lastly the fruit of it is holines, and the end everlasting life.

[...]. 6. 21.

Now [...] the fruit is so great, we are to take especial care, that the hours we spend in this exercise, be not lost, and so we be deprived of the fruit. For as in natural Philosophy it is held a great absurdity, ut aliquid frustra fiat, that any thing be done in vain, or to no purpose, and in morall ut sit [...] that there be a vain and fruitlesse desire, so in divinity much more. S. Paul useth it as an argument to the corinthians to prove the resurrection, that if there should be none, then both his preaching and their faith were in vain. And in another place, he did so forecast his manner of the conversion of the gentiles ne forte currat in 1 Cor. 15. 4. vanum, lest he might run in vain Therefore as the same Apostle desired the Corinthians,Gal. 2. 2. not to receive the grace of God in vain: so are we to be careful, that2 Cor. 6. 1. we heare nothing in vain, lest we be like those in Jeremy, that let the bellowsJer. 6. 29. blow, and the lead consume in the fire, and the founder melt in vain, upon which place saith the glosse, that all pains and labour which is taken with such people is in vain and lost.

But the word of God cannot be in vain in three respects.

1 In respect of it self.

2 In respect of the Catechist.

3 In respect of the Catechized.

1 In respect of it self it cannot be in vain. For God himself maintaineth the contrary.Esa. 55. 10. 11. As the rain cometh down (saith he by the Prophet) and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and budd, that it may give seed to the sower, and bread to the eater. So shall the word be that goeth forth out of my mouth, it shall not return to me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I send it.

2 Nor can it be in vain, in respect of the Catechizer, or him that delivereth it. [Page] I have laboured in vain (saith the Prophet) I have spent my strength for nought and in [...]: yet surely (mark that) my judgement is with the Lord, and my work with my God. The paines which the Catechizer takes, is not in vain, because God (seeing he hath done his part) will accept of his endeavours, though his [...] reject andEsa. 49. 4. [...] them. And if the son of peace be there, [...] peace shall rest upon him, if not redibit ad vos, it shall returne to you again, saith Christ to his disciples. And the ApostleLuk. 10. 6. most plainly [...] We are unto God a sweet savour of Christ, in them that are saved, and in them that perish. Therefore we ought to be very carefull2 Cor. 2. 15. how we behave our selves in hearing.

3 Lastly, it cannot be in vain to the Catechized. If we come to heare with a goodMat. 13. 23. intent, the spirit of God takes order, that the word shall be profitable, and fruitful, like good seed sowed in good ground. And to this purpose it is, that Saint Gregory saith. Cum verbiboni auditores [...], pro reficiendis eis majora doctoribus intelligentiae dona tribuuntur: [...] enim Doctori verbum Dominus pro gratia tribuit auditoris. in [...]. When hearers come with a good appetite to heare the word, the teachers are enabled with [...] gifts of understanding. For ost-times God gives his word to the teacher, in favour of the hearers.

CHAP. II.

The duty of the catechized. 1. To come, and that 1. with a right intent, 2. willingly, 3. with preparation, which must be, 1. in fear, 2. by prayer. Other rules for coming, 1. with fervency, 2. with purity of heart, 3. in faith, 4. frequently. The second duty to hear or hearken. The necessity of hearing. The manner, 1. with reverence, 2. with fervour of spirit, 3, with silence, 4. without gazing. 5. heare to keep. How the word must be kept in our hearts, 1. by examination, 2. by meditation, 3. by conference.

Now that it may be the more fruitful, two duties in this text are required of them:The Duty of the Catechized [...], et auscultare. To come, and to heare, or hearken. It is the nature of the Holy Ghost, to comprehend and comprize many things in few words, much matter in short speech.

[...] come, The first duty required is, to come to Church. Our presence must be thepsalm. 122. 1. first part of our Christian obedience. I was glad (saith the Psalmist) when they saidEsa. 2. 3. unto me, we will go into the house of the Lord. And the Prophet saith, many people shall go and say, Come and [...] us go up into the mountain of the Lord. The Jews have a proverb, Blessed is he that dusteth himself with the dust of the Temple. Alledging that of the Psalmist, One day in Gods Court is better then a thousand.psalm. 84. 10.

1 And yet our coming to Church will availe us little, if we come as they did ofEsay. 29. 13. whom the Prophet speakes, that is for fashions sake, feare of punishment, disfavour11 or the like, rather then for any good will we have to come thither. For to such the word shall be (as the same Prophet tells us) as a sealed book that cannot be opened. Therefore if it stood in our election, and that all censures, and rubs were removed, that we might be at liberty, to come or stay at home, yet are we to come, and to come well affected, because the Holy Ghost hath said, Venite come. For to come onely at Gods call, and not well qualified, is no more then the Centurions servant did at his command; therefore in so coming we shall do God no great service.

The people went three dayes journey into the wildernesse after Christ. And thereMar. 8. 2. were some that heard Saint Paul, while he continued preaching till midnight. ButAct. 20. 7. our coming and hearing will little avail us, if it be not with a good intent, for evenpsal. 105. 31. the flies, lice, grashoppers and caterpillars came at Gods commandment.

2 But we are not only to come, but to come Libenter with a willing minde, to be bettered by our coming, not to heare newes, as the Athenians, nor as [...] to Christ,Act. 17. 22. hoping to see some miracles done, but diligenter & ardenter with diligence and zeale.Luk. 23. 8. Saint Augustine calls the peoples act of following Christ three dayes in the wildernesse, Monstrum diligentiae, a diligence more then ordinary. We must be like those, that to heare the Apostles resorted daily and with gladnesse to the Temple; and,Act. 2. 46. (in Solomons phrase) wait daily at his gates, and at the posts of his doors to hear;Pro. 8. 34. that is without wearinesse or intermission. [...] saith, Non sunt istae institutiones, sicut homiliae, These Catechizings are not as Homilies, for if we misse a sermon, we may redeeme it again, but if we misse this exercise, we loose much benefit. It is compared to a building, of which, if any one part be wanting, the whole edifice must [...] be unperfect. Therefore we must [Page] follow the Apostles counsail [...] and redeem the time, for the neglect ofEphes. 5. 16. this duty cannot be excused by multiplicity of businesse, for though a provident careMat. 22. 5. be lawful, yet when it hinders us from coming to God, it [...] sin. Nor can pastime priviledge us, for there's no other reason given that Esau was evil, but that heGen. 25. 7. was a man of the field, or lived in the fields, and loved his game and pleasures. And it wasExo. 32. 6. the Israelites fault; Sedebat populus edere, surrexit autem ludere, the people sat down to eat, and rose up to play. This was spoken to their reproach and infamy. And therefore it is well said of One, Mens otiosa nihil aliud cogitare novit, quam de escis, aut quam Leo. de ventre, an idle man thinks of nothing but his belly. And another, Nihil in sancto Hier ad Demetr. proposito otio deterius est, nothing hinders holy intentions more then [...]. Nor the spirit of sloth. The Prophet tells the Jews, The Lord hath covered you with a spirit of slumber, and hath shut up your eyes. If a man have not a minde to go toEsa. 29. 10. this exercise, it will not excuse him, he must rouse up himself, and remove all impediments. But if sicknesse seiz upon us, or some extraordinary occasion, that cannot be avoided, necessitates us, and keeps us back at any time from this duty, we are to follow the Apostles rule before mentioned, and redeem the time by our better future diligence.

3 Now forasmuch as we know, that every comer is not welcome, but he thatMat. 22. 13. cometh in his wedding garment, that comes prepared as he ought: and that we [...] King Hezekiah would not proclaim a solemn passeover til the Priests and Levites were2 Chr. 29. 34. prepared: and that King David, though he had taken as good order as he could, yet1 Chr 29. 17. (not confident of the abilities of himself [...] his people) betook himself to prayer, that God would prepare their hearts. And that in the gospel the office of John the Baptist Mat. 3. 3. was to prepare the way of the Lord, and to make his paths straight. Lastly that the [...]. 12. 47. servant which prepared not himself was severely punished. We ought to fit our selves to this duty by way of preparation, for certainly this is a most necessary dutyAmos. 4. 12 required in every one that desireth to know God. Prepare to meet thy God, saith the Prophet. And Barnabas in his sermon to the Antiochians (the first that were calledAct. 11. 23. [...]) exhorted them, that with purpose of heart they would cleave unto the Lord

And this every one ought firmly to beleeve, that whosoever intends to be an Auditor must hear upon this consideration to make use of his hearing, in the course of his life, and put in practise what he hears. The Psalmist saith, That a young man must rulePsalm. 119. 9. himself according to the word, to the end that he may cleanse his wayes. And he, that practiseth not what he heareth, faileth in the first point.

Our Saviour called the doctrine of the Pharisees Leaven: and Christian doctrineLuke 12. 1. may be called fermentum Christianum, Christian Leaven, whose property is to change1. Cor. 5. 6. the whole lump into its own nature and quality. So if we hear the word of God, it must be leaven unto us, and turn the whole lump into the tast of it self.

If it be not so with us: but that we hear continually without preparation or practise, there is a bitter place against us, we shall be like roots, bearing gall and wormwood,Deut. 29. 18. bitternesse it self. And thus much for the general notion of preparation. Now for the particular, how we ought to prepare our selves. The Rabbins prescribe fourty eight rules to this purpose, which may be reduced to two.

1. Praeparate in timore, prepare your hearts in fear. Take heed to thy feet (saith the Preacher) when thou entrest into the house of God. That is, come not to Gods

[...]. 5. 1.

house, to hear his holy Word, carelesly or unreverently, but with reverence and fear. We are not to come thither as to an ordinary place, but with an awful preparation, as

Gen. 28. 17.

in Gods presence. How fearful is this place (saith Jacob) this is none other but the house of God. And it is fearful in respect of the majesty of God, more fully here then

Psalm. 2. 11.

in other places, as being the presence-chamber of God, where he will be waited upon

5, 7

with all due preparation and respect. Serve the Lord with fear, was king Davids counsel, and it was his practise too. I will come into thy house (saith he) and in thy fear will I worship towards thy holy Temple.

2. Another reason that we should be qualified with fear when we come, is, That

Proverbs. 1. 7.

because (as Solomon speaks) fear is the beginning, or head, and chief point of wisdom, it must needs be the ground-work and foundation of our preparation. The fear of the

19. 23

Lord (as he also) leadeth unto life. It is the high way to all other Christian duties.

psalm. 85. 9.

His salvation (saith the Psalmist) is nigh to them that fear him. It stands us [...]

pro. 23. 17

upon to be thus prepared, else the Wise man would have spared this [...]. Be thou in the fear of the Lord continually.

[Page] In [...]. Preparation by prayer, is the other main point [...] our selves, before we come: and indeed it is the salt that seasons all holy duties. King [...] (asPsa. [...]. you heard before) practized it, and began his very prayers with prayer. Let my1. King. 8. 9. prayer (saith he) be set forth in thy sight &c. And [...] made way by prayer, to the dedication of his Temple. Daniel set his face unto God by prayer, and while he wasDan. 9, 3. in this act of preparation, the Angel was sent to him to let him know, that his petition20. was granted. Solomon prayed to the Lord for wisdom, & you may read that God1 King. 3. 9. 10 yeelded to his request. Cornelius was initiated into the Church by this means: and Saul, by it, of a persecuter became Paul an Apostle for Behold (saith God to Ananias) heAct. 10. 9. 11. prayeth. Saint Augustine calls it, gratum Deo obsequium, an acceptable service to God.in Math. And [...]. Nihil potentius homine [...]. Nothing more powerful then a man that prayeth. Nemo nostrum (saith Saint Bernard) parvi pendat [...], [...] enim [...] quod ipse ad quem or amus, non parvipendit [...], let none of us make light accompt of prayyer, for I tell you, that he to whom we pray, doth not lightly esteeme of it. For indeed as Saint Peter [...] us, Gods ears are open to prayers. And [...] we see that1 Pet. 3. 12. King David often prepared himselfe by those kinde of prayers, which the fathers call ejaculations, or short prayrs, of which the hundred and ninteen [...] is full. As, openPsa. 119. 18. thou mine eyes, that I may see the wondrous things of thy Law: and when he [...] 37. 25. any extravagant thoughts to seiz on him. Averte oculos, Turne away mine eyes from beholding vanity. And when he grew dull in spirit, Quicken thou me. With these and the like we must prepare our selves.

Now as these are the two rules for preparation, so are there four other for our coming.

1 Venite [...], in fervore spiritus, with fervency of spirit. Our coming must not be cold, not Luke-warm, like the Church of Laodicea: lest we be spued

Rev. 3. [...].

out: but fervent and zealous. Be fervent in spirit, saith the Apostle. And in another

Ro. 12. 11.

place; It is good to be zealously affected in a good thing. If we come to hear,

Gal. 4. 18.

we must come with a longing desire. Zeal is compared to oyle; which keeps the lamp ever burning. It was one of King Davids [...]. I have [...] for [...] commandements. The zeal of the Gentiles, saith Saint Ambrose, [...] them life

Psa. 119. 40.

everlasting, wheras the coldnes of the Jews caused their losse of it. [...] [...],

131.

Nullum est [...] tale sacrificium, quale est [...]. [...] no sacrifice

in psalm.

so acceptable to God, as the zeal of the spirit, And as it is well [...] to him, so he

in Ezekiel.

he rewardeth it. He satisfieth the longing soul, saith the psalmist. He that comes [...] qualified, never returns empty.

Ps. 107. 9.

2. Venite in puritate cordis. Our coming must be also in purity of [...]. K. David asketh the question, who shall ascend to the hill of the Lord, or who shall rise up in

Psal. 24. 4. 5.

his holy place? and answereth [...] in the next verse: even he that hath clean hands and a pure heart. Our thoughts and actions must be pure and undefiled, else

19. 8.

theres no coming to Gods house, no bettering our selves by coming [...]. For the word of God (being pure) will not enter into them that are [...]. [...] and

2. Cor. 6. 15.

Belial cannot accord. But Cor purum [...] est Dei, gaudium [...], [...]

Hug. de. [...].

spiritus sancti. A pure heart is Gods court, the delight of Angels, and the [...] of the holy spirit. This is the second.

3 Venite in fide. Come with the garment of faith too. If thou [...] beleeve, all

Mar. 9. 23.

things are possible to him that beleeveth. A beleever, though in the estimation of men he be of small understanding, yet shall he be able to conceive and [...] sufficient to work out his salvation We see it in the Apostles; who though they [...] poor, ignorant, and simple fisher-men diverse of them, yet coming to Christ by

1 [...]. [...].

faith, were able to confound the wisest, and most learned men in the world. But without faith it is impossible to please God, and if to please him, certainly (come [...]

[...]. 11. 6.

as often as we will) to reape any good from him. For he that [...] to God (as it is in the same verse) must beleeve that God is. The [...] shall live by his [...], [...]

Ab. 2. 4.

the Prophet, and according to our faith shall we receive benefit by our coming, for it is by faith that we have accesse to grace. And the Apostle [...] that the Jews

Ro. 5. 2. 9. 32.

were excluded from the promise, because that which they sought for; was not by faith. This is the third rule.

4 Venite frequenter. Being fortified with faith, [...] frequently and often, [Page] then you cannot come too oft. Not upon the solemne fast only, once a moneth perhaps

Psalm. 81. 3.

will serve the turne, but as we say in our liturgy, Day by day we magnifie thee. Every

[...]. 2.

day will I blesse thee (saith the psalmist) We want daily bread, bread, necessaries for

[...]. [...].

our sustentation every day, therfore we are to come every day to beg it, and God is to be blessed daily, because of his daily benefits. The apostles were daily in the Temple

Act. 5. 42.

preaching and breaking bread and suerly they were not there alone, there were some Auditors, some communicants. We are not to think so meanly of God, that we may command his blessings if we take our own times to come for them, at our own leisure, therefore si nolumus [...] querere Deum, queramus voraciter, queramus

[...]. in serm. 24.

[...], queramus [...]. Saith Barnard. If we mean not seek God in vain, seek him first truly, and then often and with perseverance and diligence. For delectatio, [...] etdiligentia ex se [...], seque necessario consequuntur delight love and diligence doe mutnally and necessarily follow one another.

Being thus prepared and qualified, when we come, we shalbe fitter for the second part of this Text, Auscultate. Hearken. which is the second part.

2. Auscultate mihi, hearken unto me. He that hath ears to hear let him hear, saith [...]. 14. 35. our Saviour. God complaineth by the Prophet, that the people drew neer to him withEx. 29. 13. their mouths, and honoured him with their lips: but they had removed their hearts far from him. This is a present absent. The Heathen observed that soloecisms may be committed in hearing as wel as in speaking. In this respect therfore, it is required that we be so present, that we give ear, and our hearts be as neer as our bodies. Sacrifice and meatofferingPsal. 40. 6. (saith the Psalmist) thou didst not require, but mine ears hast thou opened. And it was a blessing which God promised by the Prophet to the kingdom of Christ,Esa. 32. 3. That the eyes of them that see should not be dim, and the ears of them that hear shall [...]. Pharaoh was of opinion, that Religion was an idle mans exercise: andExod. 5. 17. [...] that all duties of religion lye upon the Speaker. But Christ maketh [...]. 8. 18. it a great matter to hear well, and therefore gives this caution, Take heed how ye heare, and he gives a reason because to him that heareth well the Spirit will reveal more, and from him, that heareth not well, shall be taken away, that little he had before. It will not be therefore altogether impertinent to take a view of the severall qualifications [...] to a true and right hearer, which are these.

1. [...]. Hear with fear and reverence, not with too

de singularitate [...]

[...] boldnesse [...] confidence: [...] multo bene timere, quam male fidere, saith S. Aug. It is much better [...] fear well then to be too confident. For as an awful respect and holy fear is required in our preparation before we come to Gods house, so is it to be continued while we are there. And as the reason of fear in our preparation and coming thither was in respect of Gods presence there, so there is no lesse reason of our reverent deportment in hearing, in respect of the majesty of the person speaking, and the matter he delivers to us. [...] audis, quod Dominus tuus dulcis est, attende quid diligas; [...] quod rectus, attende quid time as. Vt amere & timore [...], excitatus,

[...] in psalm. 45.

[...], when thou hearest, that God is gracious, mark what thou art to [...]: and when thou hearest that he is just, mark what thou art [...] to fear, that stirred up by the love and fear of God, thou mayest keep his law. There was a great punishment inflicted on them in the law, that offended against this duty. The man that will do [...], and will not hearken to the Priest that standeth to minister before the Lord thy God, &c. even that man shall die. When the Apostles did break bread

Deut. 17. 13.

and prayed, it is [...], that, fear [...] upon all the Disciples. And therefore is that counsail.

Act. 2. 43.

Let us [...] God acceptably, how is that? With reverence and Godly fear.

Heb. 17. 28.

2. Again [...] & [...], with cheerfulnesse of spirit, not

Col. [...].

dully or coldly, or sleepily. We must not so carry our selves in our hearing, as though

2 Cor. 9. 7.

we could [...] in our [...] to be out of the Church before Gods message be fully delivered

Lev. 6. 143.

to us, whatsoever we do to God we must do it heartily and cheerfully, whether

Mat. 26. 40.

it be in the work of charity or piety. The fire upon the Altar must never go out.

Act. 20. 9.

serm. de apperitione.

[...] ye not watch with me one hour, saith Christ to his Disciples. We see what punishment [...] to sleepy [...]. Non [...] coelorum, neo otio & [...], saith [...], the kingdom of heaven is not the lot of sleepers, nor is the blessednesse of eternity promised to those that are [...] with idlenesse and sloth.

3. Auscultate in silentio, in silence without talking. There is a time to be silent,

Eccl. 3. 7.

[Page] saith the Preacher, and when can this be better, then when God speaks to us. Keep

Es. 41. 1.

silence before me, saith God. And the Prophet [...] speaks home to this point.

Zach. 2. 13.

Ab. 2. 20.

The Lord is in his holy Temple, let all the earth keep silence before him. It was the practise in the Primitive Church, the disciples were silent, when the Apostles preached.

Act. [...].

All the multitude kept silence, and gave audience to [...] and Paul. Nay the very Heathen, before their sacrifices and mysteries began, had an Officer that cryed to the Assembly, Hoc agite, (intend this onely) Leave talking and be still.

4. The next is, [...] aberratione oculorum, hearken without gazing. Our eyes must not [...] every where, as if we were in a market-place. We see the Disciples

Act. 1. 11

Luc. 4. 20

were blamed for gazing. It is left upon record for our instruction, that when our Saviour preached, the eyes of all the hearers were fastned upon him, which [...] a stayednesse in them, and a resolution to take notice of what they heard. When we come to hear, we must make a covenant with our eyes, as Job did. Besides we are to note, that there is more emphasis in the word Auscultate then in Audite the one being

Job. [...]. 1.

but the hearing of a noise or sound, and the other to hear with attention, to listen and mark [...]. This difference we may observe in diverse places of Scripture. When God promised blessings to the obedient Jews, he saith not: If thou shalt, hear the voice of the Lord thy God, but, if thou shalt hearken diligently into the voice of

Deu. 28. 1, Esa. 32. 3.

the Lord thy God. And the prophet. The ears of them that hear shall heanken, to [...] the difference between hearing and hearkning. Now if the eyes wander it is impossible that the ears should hearken, or the minde observe, what is spoken. And when the eyes are fixed, [...] great hope that they all concur. Therefore it is that the [...]

Pro. [...]. [...].

saith. Let thine eyes observe my wayes. And the eyes of a fool are in the ends of the

17. 24.

earth, every where wandring.

5. Lastly, Auscultate ut retineatis, Hearken to keep, not to forget what you [...]

Luk. 11. 28

this virtus [...] a retentive faculty makes a hearer compleat. Blessed are they (saith

Kev. 1. 3.

our Saviour) that hear the word of God and keep it. So saith saint John, Blessed are they that hear the words of this prophecy, and keep those things that are written therein.

On the contrary, If any be a hearer of the word, and not a [...], he is like unto a [...] 1 man beholding his natural face in a glasse, &c. So may we say of them that hear, and lay not the words up in their hearts. A Rabbin compares such ears to an hour glasse, that when one glasse is full of sand, it is turned, and the sand [...] into the other. These kinde of ears, are ever the worst, not worthy to participate the mysteries of2 Pet. 1. 19. God. There must not be only a laying up in our memories, but in our hearts too, till the day starre arise in our hearts.

Among the Schoole-men there is an opinion quod cor non facit non fit, that whichExo. 7. 23. the heart doth not, is not done at all. Pharaoh returned to his house, but the thing heDeu. 6. 6. heard did not enter into his heart. And therefore it was that God said. The words which I command thee shall be in thine heart: and in that place, this order of [...] is prescribed plainly. We are in these dayes for the most part greedy ofPro. 1. 4. [...] a vain superficial kinde of knowledge, but our knowledge should be, to give2. 10. 11 to the simple sharpnesse of wit, to the young man knowledge and discretion. And when wisdom entreth into thine heart, and knowledge is pleasant unto thy soul: discretion shall [...] thee, and understanding shall keep thee. So that the writing, committing to memory, and talking of that which we hear, should be to this end, to work deeper impression in our hearts, to practise it.

And that we may do this the better, there are three things required in us. 1. Examination. 2. Meditation. 3. Conference.

1. For the first, it is to be done by following our Saviours counsel, Searching theJohn. 5. 39. Scriptures, not running after Diviners, and Soothsayers, but the Law and the TestimonyEs. 8. 19. according to that of the Prophet. Saint Luke testifieth of the [...], that they were more noble then they of: Thessalonica, why? because they searched theAct. 17. 11. Scrpturs daily. The Preachen or catechizer must not doe all for us something we are to doe for ourselves. If we mean to [...] to the knowledge of God, let usLam. 3. 49. search, saith the prophet. And the preacher gave his heart to search out wisdom, thatEccl. 1. 13. is by the holy scriptures That which I knew not (saith holy Job) [...] searched out. Saint [...] Peter gave testimony of the Prophets, that they searched and enquired diligentlyJob. 29. 16. the things which concerned their salvation. Thus must hearers search the scriptures,1 Pet. 1. 10. [Page] not as if they could understand them without their teachers, much lesse to judge their doctrine, but to confirm their [...] in what they hear.

Meditation is the second duty. We are to meditate and ruminate, as well upon the 2 things we hear, as upon those we read. S. Paul, after he had prescribed rules to Timothy 1 Tim. 4. 15. how to order himself, gives him this counsel also. Meditate upon these things,Phil. 4. 8. give thy self wholly to them, that thy profiting may appear to all. And after a general exhortation to the Philippians, he concludes, with, Finally brethren, &c. think on these things. The reason is given by S. Augustine, Quod habes, cave ne perdas, take heed thou lose not that which thou hast gotten by reading and hearing. If we onely hear and reade, and think not afterward upon it, it is to be feared that we shall not be bettered by that which we have either read or heard. This duty hath ever been in practise with the Saints of God. Isaac went out into the fields to meditate. [...]. 24. 63. And king David did often so, as appeareth by the 119 Psalm, in diverse places.Psal. 119.

The last duty is conference. And this is done, either, First, by Auditors among 3 themselves. Or Secondly, with the Priest and learned. The first we have in the Prophet Malachi: They that feared the Lord, spake often one to another (yet not [...]. 3. 16. in Conventicles.) And the other we have in the Prophet Agge, Ask the Priests concerningAgge 2. 11. the Law. The reason is given by the former Prophet, The Priests lips preserveMal. 2. 7. knowledge, because he is the [...] of the Lord of Hosts. If then in reading or hearing we be at a stand, the Scriptures being a deep Sea to wade through, repair to the Priest, confer with him, and desire his direction. We see our Saviour while he was young took this course, his parents found him not onely hearing theLuc. 2. 46. Doctors, but conferring with them, and asking them questions. Though it be the common saying that Experience is the Mother of Knowedge, yet [...] conference is the Grandmother, for it begets experience.

Now (as the Prophet speaks) Hic est omnis fructus ut auferatur peccatum, this is [...]. 27. 9. the fruit and end of all these duties, to take away sin. As in diseases there are bastard Feavers, which have [...] verarum febrium, symptomes & signes of true feavers; so is there also [...] pietas, bastard religion, which hath specious shews of true [...]. Seeing then that preaching and catechizing may fail, and that, as our Saviour1 [...]. 13. 8. tels Martha, Vnum necessarium est, there is one thing needful: while we have theLuc. 10. 42. great blessing of the Word, that [...] necessarium, let us hear it, and God in it. LestProv. 1. 28. it happen to us which the Wiseman and the Prophet foretold. They shall cry unto [...]. 3. 4. the Lord, but he will not hear them, why? because they hated knowledge. And as it was with Elies sons, they hearkned not to the voice of their father, therefore the1 Sam. 2. 25. Lord did slay them. Let us therefore labour by hearing to come to the knowledge ofEphes. 3. 4. God, and no doubt but God will have a respect to our hearing, and of Catechumeni, make us proficients; give a blessing to our endeavours: we will conclude this point, with a saying of S. Cyril an ancient Catechist, Meum est docere, vestrum auscultare, Dei perficere. It is my part to teach, yours to hear, and Gods to perfect and give a blessing to that which I teach and you hear. And so much for Venite & auscultate.

CHAP. III.

Of Religion in general, and the foundations of it. The four first steps. 1 We must come to God, as the onely way to true happinesse. No happinesse in riches proved by divers reasons. Nor in Honour. Nor in pleasure. Nor in moral vertue. Nor in contemplation. General reasons against them all, that felicity cannot be in any of them. 1 because they cannot satisfie. 2 They are not perpetual, but uncertain. In God onely is true happinesse to be found.

THe work of Religion whereof we are to treat, is compared by our Saviour to a structure or building, and the teacher to a Master builder by the Apostle, and the Principles of Religion to a foundation. Now in a building the principal care ought [...]. 7. 24, [...]. to be, to make the foundation sure, to dig deep enough, and lay the foundation upon1. Cor. 3. 10. a rock, and not upon earth or sand, lest the Devil, by undermining shake the foundation,Heb. 6. 1. and ruine the whole structure. And this laying of a slight foundation is the fault [...]. 6. 48, 49. of the builders of this age.

Now to finde when we have a firm foundation, we are to examine,

1. Whether the grounds of Religion be true or false. 2. Whether warranted by [Page] Scripture? 3. How we know that there is a God. 4. What regard God hath of Man.

But they which without further examination presuppose these for granted, build no deeper then the earth, leave advantage to the adversary. And we know that many have undermined the very foundations, affirming boldly, that there is no God. Insomuch as the Devil bringing his floods and storms hath shaken the dearest of [...] children. And therefore that we may begin at the hard Rock, we will ask these four questions.

1. An sit [...]? whether there be a God. And this is against the [...].

2. An curam gerat mortalium, whether he have a care of man, and such a care, as that he would give him his word, to reward the good, and punish the evil, against the semi-Atheists, the Epicures.

3. An Scripturae [...] sint [...] verbum, whether the Scriptures we use, [...] true Word, against Turks and Pagans.

4. An ex hoc verbo vere sit fundata religio [...], whether the Scripture being Gods Word, our religion be truly grounded upon it, against Jews and Hereticks.

For the first and second, our warrant and direction is from the Apostle. He [...] Heb. 11. 6. cometh to God must beleeve that God is, and that he is a rewarder of them that seek him. Wherein three things are observable.

1. That the end and fruit of our religion is to come to God.

2. That the means to attain to that end or fruit is by beleeving.

3. That we must beleeve concerning God these two things, viz.

First, Esse Deum, that there is a God.

Secondly, Bonis bonum tribuere, malis malum, that he giveth good things to the good, and evil to the wicked.

1. That the end and fruit of our religion is to come to God, is the first step. TherePsal. 4. 6. hath been much beating of the brain to finde out true felicity; the reason is, because naturally every man desires that which is good. The [...] tels us as much, that itDe civ. [...]. l. 19. c. 1. was that which men thirsted after in his time. There [...] many that say, Who will shew us any good? S. Augustine saith, that Varro had observed in his book of Philophy such variety of opinions concerning this summum bonum, chief good, that they amounted to 288 Sects, as he cals them. And the reason that man is naturally [...] of good is, because no man of himself is happy. The Epithets given to man makes this plain enough, as Nudus, Miser, Naked, Wretched, [...], [...], a feeble creature, a true embleme of infirmity, and the like. So that happinesse not being in man himself, it must needs accrew to him by coming to some other thing, that is, to God.

It is true and undeniable, that while man kept Gods Commandements, and submitted his wisdom to Gods will, he was partaker of Gods goodnesse, and in the state of happinesse. But disobeying his will, and departing from him, he became miserable many wayes. For first he fell into sin. Secondly, into shame. Thirdly, into fear. Fourthly, into travel, care, and vexation, of body and minde. Fifthly and lastly, into death, lost all his former happinesse, and fell into a sea of misery and infelicity, which cannot be repaired, but by coming again to God.

There are some of several opinions, that think a man may enjoy true felicity in this world, and of himself, without having an eye to God. They may be reduced to five sorts.

1. Worldlings conceive true felicity to consist in wealth.

2. Polititians in honour.

3. Epicures in pleasure.

4. Stoicks in moral vertues.

5. Platonicks [...] contemplation.

Against these severally in order we shall make some exceptions.

§

1. Riches are not the Summum bonum.

1. Wealth is not to be desired in regard of it self, but onely to supply the [...] of nature, as food, raiment, &c. to preserve Nature from sailing or decaying, or to repair or amend it, but not to bring it to a higher estate, above Nature, for that riches cannot effect, but that which is true felicity can do both.

2. The end of man is better then man it self, but these are worse then man; for a man for his life will give the whole world. If he were possessour of all the wealth in [Page] the world, he would part with it to save his life. The devil could say, skin for skin, and all that a man hath will he give for his life.

3. It were strange, that happinesse should consist in that, of which, much dispute hath ever been, whether it be good or evil. Seneca saith, Semper eguerunt interprete, the resolution is yet to make.

4. They cannot make a man good that is possessour of them, though they make him great.

5. The Coelestial Creatures are blessed and happy, though they enjoy them not.

6. They are not alwayes profitable, but sometimes hurtful.

7. If it should be granted that true felicity consists in them, then men should not be esteemed by what they are; but by that they possesse: and then a mans full bag is better then himself.

8. The goodnesse of riches consists in the use and spending of them, and by that reason, summa esset foelicitas, in discedendo a foelicitate, a mans chief happinesse were to part with his felicity.

9. As no man esteems the goodnesse of a sword by the richnesse of the [...], or a horse by his trappings, so neither can a man be judged good by the abundance of his wealth.

In these respects Wealth or Riches cannot be true happinesse.

2. Happinesse is not found in Honour.

1. For Philosophers themselves say, that Honor est virtutis umbra, Honor is but the shadow of vertue, and we know, that we ought to follow the substance (which is vertue) and leave the shadow.

2. In Honour, there must be as well the Honourer as the Honoured: and of necessity, there are more Honourers then Honoured: so that there are many unhappy, and but few in felicity: if honour should be happinesse.

3. As men may be honoured by some, so they are despised and envied by others, therefore men in honour are foelices in parte, happy in part onely, and therefore not truly happy.

4. If it be objected, that if men be not honoured by all, that are honore digni worthy of honour, it is their faults that should honour them; this brings us back to the first answer, That honour is but the shadow of vertue, and therefore not happinesse it self.

5. Honour is good, if it were sine sera &clave, without lock or key, without dependance, which it is not; for honour dependeth upon other mens mouths, and hath no stability. Now that felicity, which is as mutable as a Camelion, cannot be true happinesse. We see it to be true in our Saviour, for by the same people that he was honoured in a triumph to Jerusalem, within few dayes after he was led in a disgraceful manner to be crucified.

Therefore in Honour consists no true happinesse.

3. In Pleasure, there can be no true felicity.

1. The very frame of the body speaks against it: for there are but two parts of it, (as the Epicures hold) capable of it. 1. For the one they wisht to be like Cranes. And for the other like Sparrows.

2 Seeing man is spiritual and intellectual, and pleasure sensible, in following delight, he descends to a thing inferior to himself, but felicity must be in summo, above him. Seneca wished rather to have been unborn then to have been born to this end, Super lectum jacere vinum potare &c. As the Prophet hath it, To lie in bed,Amos 6. 4, 5, 6 and drink wine &c.

3 Man should be more miserable then the beast, if pleasure should be his end. ForApage [...] latebras querit, Away with such happinesse as hides it self in corners. they vse pleasures openly and freely, while man is ashamed to vse some pleasures in publike view. Again thy do it without remorse of conscience, and man after the act of pleasure is [...] in conscience; yet no man will say, that beasts have true felicity.

4 Again, the Philosophers hold, that pleasure without moderation is not good; [...] and if pleasure be true felicity, then the vertues of Temperance, Abstinence, Continency, &c. were lost. Temperantia est abstinentia a voluptatibus, Temperance (defined) is abstinence from pleasures: so that if pleasure be true felicity, and that [Page] without moderation it is not good, then it follows that abstinence from felicity, is [...], and that he is continent who abstaineth from felicity.

5. Plutarch is confident, that if an Epicure knew that he had but one hour to live, and were put to his choice, whether he would spend that hour in sport and pleasure, or do some notable act to eternize his name, that he would make election of the latter, and thereby condemn his own opinion of felicity in pleasure himself.

No true felicity then in pleasure.

4. Nor yet in Vertue.

1. The vertues in which the Stoicks place felicity are meerly morall, and they are onely to pacifie the disordered passions of the minde, our affections: and the pacifying of them is to bring ease to our actions: and every action [...] propter finem, for some end: there being therefore other ends besides these, there is no felicity in them.

2. Every vertue hath its severall use, as Justice to preserve peace, fortitude to procure peace, and the like: therefore these have further ends then for themselves, and so are not true felicity.

3. Prudence (accompted by them the prime vertue) is nothing but to direct us to the end, and is not the end it self: therefore not felicity it self.

In Vertue then no true felicity.

5. Neither in contemplation.

1. For it is an absurd thing in nature, that any thing should be long in getting, and short in fruition or enjoying: but contemplation is ever in getting, so that it cannot be long in fruition: therefore no felicity in it.

2, Our contemplation is onely in posse, in what may be, and to be happy is [...] in actum, to be drawn into action, but to say that this posse may be brought to a perfect act, were absurd; for there is no man can say, there is nothing but I know it.

3. By their own confession, we know not the essential form of any, no, not of the most vile Creature, and we are ignorant in most familiar things to us: and how much more dim and unperfect is our knowledge in more divine natures, and in God himself, of whom we know nothing but by privation: as that he is not finite, and comprehensible and the like.

4. They testifie of themselves that they know nothing. Hoc [...], me nihil scire, said Socrates, this one thing onely I know, that I know nothing. Aristotle confest that he had spent his time, and had onely [...] Owls eyes in contemplating heavenly essences. Simonides that the more he contemplated on Gods essence, the farther off he confest himself to be. Heraclitus cryed out, In [...] est, it is so deep I cannot sound it. And maxima pars [...] quae scimus, est minima [...] quae ignoramus, the greatest part of that we know, is the least part of that we know not.

No felicity then in contemplation.

Thus much for particular exceptions against these opinions of felicity, now generally against them all demonstrative.

That there is no true happinesse in any thing besides God.

The Philosophers propound two things in their [...]. 1. Terminus appetitus, [...], contentednesse or satisfaction of the appetite. 2. Perpetuity or continuance of that satisfaction.

1. To come to any thing but to God, non facit terminum appetitui, it satisfieth not our appetite, for ut ponatur terminus appetitui, to set a bound to our appetite there must be [...] contentednesse. And this cannot be without satisfaction. Nor can any thing satisfie the appetite, but God alone, because it was ordained to receive God: all the world is too little to fill it. Saint Augustine saith, Domine, tu fecisti me propter te, nec quiescat anima mea, donec veniat ad te, Lord thou hast made me for thee, and my soul will not be satisfied till it come to thee. For without God there is [...] universal good, therefore some want, and consequently a desire to have that which is wanting, and the appetite being unsatisfied, unquietnesse followeth, and so no felicity.

[Page] 2 This is apparant in the example of riches, and the desire of them [...] Desire and appetite hath its name from [...] a word expressing an earnest motion; ardere, flagrare cupiditate, to burn, or flame with [...]: in which re: spect it is called ardens appetitus, an ardent desire. Now if a man heap never so much wood upon a fire, though at the first it seeme to put it out, yet by little and little the fire waxeth bigger by reason of it, and is as apt to receive more wood, as it was in the beginning. And so it fares in the desire of riches, the more matter is ministred, the lesse the desire is quenched, but still encreaseth till it come to be infinite. Quomodo ejus sitim extingues, cujus sitis expatu crescit? How then will you quench his thirst, who the more he drinks, the more he may. Therefore there is no worldly thing that can satisfie mans appetite. Riches were not made to fill a mans minde, no more then Learning to fill a bag, or the ayre to satisfie an hungry belly.

3. Presuppose that the minde could be capable to receive or be satisfied with riches, yet are they not proper to the soul of man: and the rule is Oportet [...] desideranti, That which is principally desired should ever be given to the desiring.

4 But grant all this, yet when a man hath all he desireth, yet he may have a new appetite, and so, after he hath filled one bag, he may desire to fill another [...]. 30. 15. and after one Barne, another. Hence it is, that such are compared to the Horseleeches two daughters, that cry Give, Give, and to the greedy Mastiffe, that swalloweth up whole morsells, as fast as they are cast to him. And this appears most plainly in Alexander, who shed many tears, because there were no more worlds for him to conquer. Theocritus saith of the covetous man. That first he begins with Mille [...] errant in [...] agni, I have a thousand Lambs feeding in the mountaines, and having gotten a thousand, his desire goes higher by degrees, and saith, [...] est [...], he is but a poor man that can number his cattell; or tell how many he hath.

Therefore we may well conclude, that all wayes which tend not to God are unnatural, and so are all other desires: they are like to drink to an hydropical man, they satisfie not, but bring us out of the way, so that we shall never come to our journeys end, nor enjoy true felicity by them.

1. The other is perpetuity. And where this is wanting, there ariseth fear of2 loosing the felicity we have, which begets disquiet and anxiety, and so no selicity. But this perpetuity is not, neither can it be in any thing but in God alone: for though we continue, yet shall all things else passe, as it was with Job, Job 1. and the rich man in the Gospel. We get them not without great labour, and [...]. 12. 20. being gotten, they are (as the Prophet speakes) but as a spiders web, which [...]. 59. 5. may suddenly be swept away: or as a Cockatrices egge, he that eateth of it dieth, and that which is crushed breaketh out into a viper. Saint Augustine saith of them, Si non habent finem suum, habebunt finem tuum, if riches have not an end, the owner will.

2. The uncertainty of these things appear in this, that money is subject to the violence of theeves, merchandise to storms at sea, cattel to the rot, buildings to casualty of fire, as casuall are they all as uncertainty it self; like to a brittle glasse subject to perish by a small knock. Saint Chrysostome hath an excellent [...] Matth. [...]. expression to this purpose, Omnia bona mundi triplex interitus tollit: aut ex [...] ipsis veterascunt, aut [...] Dominorum consumuntur, aut ab extraneis dolo, vel violentia, vel calumnia diripiuntur, the good things of this world passe from us three wayes; either they become old or worth nothing of themselves, or they are consumed by the riot of their possessors, or they are taken away by the deceit, violence, or cavillation of others.

Therefore no perpetuity in them.

3. But in coming to God there is both [...] safety, and [...] stability, and therefore in God and in him alone is true and perfect felicity, for as Christ said to the Woman of Samaria, Whosoever drinketh of this water, shall never thirst, if thou wilt have the water of life, go to theJohn 4. 13. [...], for in fonte [...], there is satiety: so if we will have true felicity, [Page] and the summum bonum the chief goodnesse, we must go to God the fountain of all goodnesse. God is universale bonum, primum bonum, fons boni, &c. universall good, the chief good, the fountain of goodnesse, &c.

This is verified by David, In thy presence (saith he to God) is fulnesse of joy,Psalm. 16. 11. there's terminus appetitus, a bounding of the appetite, and at thy right hand is pleasure for evermore, there's perpetuity. The contrary is proved by Solomon, who (through the whole book of the Preacher) confesseth that he found nothing under the sun but vanity. Yea the very Heathen themselves acknowledge as much. The Sybils oracles [...] signifying, to have prosperity from God, [...] that the onely felicity of man consists in coming to God. And Pythagoras golden verses, Plato in his tenth book de republica, and in Phaedone, Hermes, Plutarch, Simplicius upon Epictetus, Iamblichus de mysteriis, &c, all of them confesse as much.

To come is either in itinere vel in appulsu, either in the journey, or in the arrival, and the last step is commonly adventus, the advent or coming, so there is duplex foelicitas, a two fold [...], viae, & vitae, of the way, and of the life, of the way, which is, finis penultimus, the penult end, and of the life, which is finis ultimus the [...] end. Or as the Rabbins, there is foelicitas atrii, & triclinii, the happinesse of the porch, and of [...] parlour, we attain onely the former in this life, and so as children are accounted freemen, quia spe liberi, because free through hope, so are we happy in this life, quia spe foelices, because happy through hope, vita quam hic vivimus, non est vita nostra, sed via ad vitam, coetera hic habent vitam suam, the life we live here is not our life, but the way to life, other things have their life here. And therefore Hebrews 6. 19. the estate of a Christian is compared to a ship tossed upon the sea, his felicity to an anchor which is fastned in heaven, within the vail, and hope is the cable which holds him from sinking till he come to enjoy the end of his fai h. &c.

So that the felicity of the Philosophers is disproved, 1. By special exceptions, 2. By general demonstrations, 3. By experience, 4. By their own confession.

We may conlude this point with that of Saint Augustin. Domine [...] nos propter [...]. te, & inquietum est cor nostrum, donec pervenerit ad te, saith Saint Augustine, Lord, thou hast created us for thine own sake, and our hearts will never be at quiet, till we come to thee.

CHAP. IIII.

2. The way to come to God is onely by faith, not by natural reason alone, as the Manichees held; reasons against them. The way by faith more certain. The necessity of belief. Rules for coming by faith.

How to come to God.

THe second general point is, that the means to attain to the end (that is to come to God) is by faith. Omnis motus ab appetitu est, every motion is prosecuted by desire, and ut moveatur cognoscenda est via, we must know the way before we [...] to motion, for ignoti nulla est cupido, a man hath no lust or desire to attempt that whereof he is ignorant. Therefore in the first place the way must be known to go to God, before we can come to him.

There are two wayes to come to God, one held by Hereticks which is by the reach of reason. 2. The other held by Christians, which is by faith.

1. The Manichees (as Saint Augustin testifies of them) in opposition to the Catholiques,1 held that men were to come to God by reason, and not by belief: and therefore vaunted, that whereas others did imponere jugum credendi, impose a yoke of beleeving upon men desirous to come to God, that they would bring men to God, by opening fontem sciendi the fountain of knowledge onely, they would effect it by demonstration. This way because it was most plausible grew strongest, and prevailed long: In so much that if any Philosopher had entred Christian religion he first became a Manichee: which appeared by Faustus the Manichee, whose heresy was most dangerous and of longest continuance.

[Page] The like sectaries are in our dayes, who are called by the learned [...], that must have a reason (forsooth) of every thing: and as long as you go with them in the way of reason, they will keep you company, so far will they go with you, and no further.

Therefore we are to prove, that the way to God by belief, is most convenient and necessary, and that the way by reason without faith is the worst and most inconvenient.By Reason

1 If we must come to God by reason onely and knowledge, then it wil [...] follow, that none shall be saved, but the learned, and those of excellent wit and capacity: for none but they are capable of demonstration: but that way (of all othe) is most inconvenient, that but few onely can go in. This is, as if many undertake a Journey together, and because some can climbe hedges and ditches, the rest must passe that way also. But Gods way is Via regia. The kings high-way.

2 Againe, besides the excellency of wit and apprehension, there are great paines necessarily required to come to knowledge: and many are so weake by nature, that they cannot take the pains that shall be needful to acquire it: many also are so imployed in several affairs, that they cannot spare somuch time as is requisit: and many (as we see by daily experience) that bend themselves that way, are cut off before they can attain to it: so that we may say, that if there were no other way to get the knowledge of God but by reason, there would be few that should enjoy that felicity: But God hath prescribed a more compendious way: we need do no more, then beleeve, & [...] we have attained it.

3 And whereas they object as Porphirie did to the Christians of his time, that too much Credulity is a signe of levity, and was an hindrance to many in coming to God by belief, we may 1 answer them by another saying of their own. Nemo credulus, nisi credis stulto aut improbe, No man is to be accounted credulous, but he that shall beleeve a fool or a knave. And of folly and impiety God must needs be acquitted, lest we fall into Blasphemy. for Deus, as he is perfecta veritas perfect truth and cannot deceive, so is he perfect wisdom and perfect righteousnesse too, even righteousnesse, truth, and wisdom it self, and cannot erre, therefore it is no danger to be taxed with credulity, for coming to God by belief.

Now, that this way by beleeving is the surest and most certaine way, cannot be denied, because faith is grounded upon the word of God, though published and set forth by man. And this appeareth by four effects or circumstances, as Origen sets them down.

1 As healing of incurable diseases, such as were the leprous, hydropique paralytique,

[...].

and men possessed with unclean spirits, which Physick could not cure.

2 By raising and reviving men from death.

3 By shaking the powers of heaven.

4. In that simple and unlearned men, in one hour proved excellent, and wonderfully skilsul in all the tongues.

And therefore, there must needs have been a divine power in them that wrought these things, whereby appeareth the certainty of the effect, though not of thecause.

2 A second answer to Porphiries objection is. That the suspition of credulity appeares rather in the way of reason, then faith: because,

1 There being two hundred eighty eight severall opinions of Philosophers, and every one of them having a reason for his summum bonum or felicity, there must needs be many crosse wayes among them; And the way of truth being simplex & [...] but one, it were impossi le for a man, among such diversitie of opinions to be in any certainty, and therefore necessarily must fall into the tax of greater credulity.

2 Aristotle saith, theres no necessary thing without mixture of contingency in it:

[...]. 10.

and therefore there can be no absolute demonstration, and consequently theres nothing subject to knowledge without contradictory opinions. And this being so, what can be more uncertain?

3 But chiefly in the knowledge of prima emia things that have the first being, they confesse themselves to be in the dark, they transcend theire understanding, aswell in respect of the object, because they are [...] immaterial, without matter, as of the fountain or cause of our knowledge, because Principia rationis a sensibus [...], the senses are doors letting in what reason worketh upon.

[Page] 4. And in Metaphysiques Deus &coelestia fensibus non subjiciuntur, God is above nature, and sense can give no reason nor rules concerning Coelestial matters: our reason and understanding are confounded; but they are simple and unconfounded. Therefore we cannot come to God by reason alone, we must finde out some other way.

1. The way of necessity then must be by faith. For take away belief, and overthrow

By Faith 1.

all commerce, men will be friends to none, nor any to them. Saint August. saith, that if upon our report of that we have seen, to another that was not present, nor did see that which we related, he should not believe it, unlesse we make proof of every circumstance conducing to the sight thereof, nonne adigerit nos ad insanidm? would it not almost drive us into madnesse?

2. Again he saith, If a man should come to me and say, Shew me the true way by

de utilitate credendi ad Homrat. c. 10.

reason, and I reply, thou comest but in the way of dissimulation and hypocrisie, not out of any good meaning: then will he make protestation of his integrity and good intent, and explain it with words, as well as he is able: then I say, I believe you Sir, yet you cannot perswade me to it by reason. And seeing you will have me believe you, is there not as great equity, that you should believe me, seeing that your believing me redounds not to my benefit, but your own? Who dares call in question the word of a Prince? And God being at least as good as a Prince, ipsius [...] non credere quanta impietas? it were great impiety not to believe his Word. Therefore the way by belief is not altogether to be rejected. There are many things that cannot be demonstrated by reason, yet of necessity must be believed; as a father to be a father. A man that would travail to a place which he knows not, must believe those that have been there. And if a man returning from travail, report that he hath seen such aman, or such a place, it were hard he should not be believed except he bring proof, or witnesse, it being impossible to make demonstration by reason, of that [...] the like.

So much for the necessity of belief.

In the way of Faith, we are to observe four Rules.

1. It was the Rule of the Heathen, that into what art soever a Scholar was initiated, Oportet discentem credere, the Scholar must beleeve his Master: for whatsoever good we receive at the first, we receive it from our Teachers. And this ground, hath this principle, Actio perfecti in imperfecto recipitur, we are imperfect before we can come to any perfection, first imperfect, then perfect. Wood receives heat from fire before it can burn and be fire. So learners receive knowledge by faith from others,Esa. 7. 9. before they come to be perfect themselves. This is confirmed by the Prophet, Nist credideritis, non stabiliemini, if you will not beleeve, surely you shall not be established.

2. When we have received by beleef, then we may seek for demonstrations, either a prieri, or a posteriori to confirm our belief, because, ut virtutum [...], ita & religionis principia quaedam in nobis innata sunt, some principles of religion as of other vertues are inbred and natural to us, though much defaced and depraved by humane corruption: and principia religionis non sunt inter se contraria, the principles of religion are not contrary one to another, for then we should never come to any certainty of true knowledge. But reason and religion agree; and the true worship of God is proved by the principles of natural reason. True reason is [...] help to faith,Act. 17. 18. and faith an help to reason: but faith is the Lady, reason her dutiful Handmaid. EaithRom. 1. 19. and right reason are not contrary, but as a greater and a lesser light, yea faith is samma ratio.

3. Having thus submitted our selves to belief, and strengthened it with reason, we must look for an higher teacher. For though faith be a perfect way, yet we being unperfect, walk unperfectly in it: and therefore in those things which transcend nature and reason, we must beleeve God onely, and pray to him, that by the inspiration of his holy spirit we may be directed, and kept in this way.

4. Because this inspiration cometh not totally at the first, all at once, we must grow to perfection pedetentim by little and little: and come up by degrees, till it please him to send in full measure to us. Festinandum lente we must hasten, yet slowly, and take heed of, and avoid praepropera consilia rash attempts: according to the Prophets rule, Qui crediderit non festinabit, he that [...] shall not make haste,Esa. 28. 26. but go on according to the Apostles gradation, Adde vertue to faith, and knowledge2. Pet. 1. 5. to vertue, &c. and so by degrees.

[Page] And thus much for this point of via ad Dominum, the way to come to God. 1. By beleeving. 2. By strengthening that belief. 3. By expecting the Spirit for our Directer. 4. And lastly by proceeding by degrees, in a right path.

CHAP. V.

3 That we must beleeve there is a God. Misbelief in four things, 1. Autotheisme, 2. Polytheisme. 3. Atheisme. 4. Diabolisme. The reasons of Atheists, answered. Religion upholds all states. The original of Atheisme, from 1. Discontent. 2. Sensuality.

THe third point is: that we must believe there is a God. This is our third station or journey: for our better preparation and strengthening wherein, we are to note four obstacles or errors, which the Devil layes in our way. Misbelief seen in four points.

The first is Autotheisme. When Adam was in the state of perfection, it was impossible 1 to perswade him, either 1. That he was a God, or 2. To worship any Creature as God, or 3. To believe that there was no God, 4. Or to worship the Devil as a God. And therefore he used all his art to deceive him, and perswaded him, that by eating the Apple his eyes should be opened, and that he should plainly perceive, that he should be like to God. And by his perswasion he departed from God by unbelief and presumption (to whom he must come again by belief and humiliation:) but in the same day wherein he transgressed Gods command, and followed the Devils counsel, he confuted that opinion (assoon as he had tasted the forbidden fruit) by hiding himself behinde the bush. So Alexander by his flatterers perswasions was drawn to believe himself to be a god; but being wounded at a siege, he cryed, hic sanguis hominem denotat, his blood shewed plainly to be a man. And the Emperour Claudius that was in the same humour, being scared with a clap of thunder, fled into his tent, and (hiding himself) could cry out, Hic Deus, Claudius non est Deus, this is God, Claudius is none.

The second is Polytheisme. Because God was a help to Man after his fall, in making 2 him garments, directs him how to dresse the earth to yield him food, and gave him the use of the creatures, and this was a help and stay to man; the Devil by a false inversion struck into the mindes of his posterity, that whatsoever was beneficial to man, was his god: and so saith the Philosopher, [...], that which feedeth us, is a god: and so deriving that good to the instrument, which was proper to the [...], many gods were brought into the opinions of men: as Men, and Celestial Bodies: and at last they came unto such an extremity of absurdity, as that Cats, Crocodiles, and many other unreasonable creatures became to be worshipped as gods.

The third is Atheisme. When this multitude of Gods grew so great, as that the 3 [...]. Poet said of them, Quorum nascuntur in hortis numina, they had gods growing in their Gardens: it soon became a question, and a doubt was made, whether there were a God or no. And this was the cause (as some conceive) why Diagoras first broached this doubt.

Lastly, Diabolisme. After that the Devil had brought the World thus far, it was 4 impossible it should stay long there: therefore to shew his Master-piece, he brought himself, by his lyes, false and doubtful Oracles, and the like, first into admiration, and then even to adoration, causing the people to worship him as a god. And he wanted not worshippers, even of the most learned and greatest persons: As Appollonius, Tyaneus, Jamblicus, and Julian the Apostata, who being of no religion, fell to worship the Devil, and proved Necromancers, Sorcerers, and Conjurers. The like successe he had in the East Indies, where the Gospel was preached by S. Thomas the Apostle. The people in after ages falling into contention about religion, they grew at length to worship him in an image called Thor, and continue his worship to this day.

We shall insist especially upon the third Errour, Atheisme.

They which have stood in defence of this errour, set down these five Heads for their grounds.

[Page]1. That there was a time when there was no society among them, but that they wandred promiscuously like [...].

2. That by the wisdom of some excellent man, they were reduced into society, and became sociable, being made a political body.

3. That to contain men within their duties, and to preserve this society, lawes were enacted.

4. That these lawes being not able to bridle them, and keep them in order, another course was invented: which was, to perswade men, that there was [...]; an invisible power, that took notice of mens secret actions, and would punish them for their offences, either in this life, or hereafter, and that severely, as well in soul as body.

This they say, but prove nothing, and yet themselves will yeeld to nothing, nor be perswaded to any thing without great proofs and demonstrations, and so condemn themselves by their own practise. Nor can they alledge reason or authority, all these grounds being false.

For first, if there were Nomades, such kinde of people, as they alledge, yet they became so, not generando, by creation, but degenerando, by degenerating from that whereunto they were created: either being outlawed by othere, or [...] themselves from society, for some notable offence committed by them.

2. That a society was made from these Nomades, is as untrue: for [...] a [...] est animal politicum. Of himself man is naturally a [...] and sociable creature: and political societies began first in Families, and from Families they [...] to Villages, and from them to Cities, &c.

3. Lawes were made after Religion, Religion was long before Lawes, as the very Poets and other Heathen Writers testifie. For in [...] time there was Religion, and yet no Laws other then the wils and pleasures of Princes, known then: and their own stories testifie, that Lawes came into the World 1000 years after Religion. But when men began to degenerate, and that Religion became too weak, not powerful enough to keep such bruitish people with in their bounds; then were Laws enacted, to be as bridles to untamed and unruly horses. But more particularly of these.

1. The universality of the perswasion of the worship of God, is not onely written in the heart of every man, but it is confirmed by the consent of all History; for there is no History but it describes as well the Religion, as the manners of the people, and therefore it is impossible to be the invention of man. As for instance. The Nations and Countreys that have been discovered within these hundred years, by the Spaniards and Portugals in the Americane part of the World, both in the South and West, which had no entercourse or commerce with any other Nations: the Natives whereof, though in a manner they seemed barbarous, as having no apparel to cover them, nor lawes to govern them, yet were they not without a kinde of Religion, and something they had which they called and worshipped as a god, though they had nothing, but either natural instinct to lead and direct them to it, or general and unquestioned tradition continued from the first parents of mankinde.

2. Nor can it be truly affirmed, that these Nations should have learned their religion meerly from others bordering upon them, in respect of the difference and [...] of Religion among them: there being as much variety therein as is possible and without the least proportion or likenesse of one religion to another; though in conditions they be very like. But all inventions will have some analogy with the [...]. For as soon as the Jewes came to worship an invisible thing, God himself, all the Gentiles worshipped things visible, as the Heavens, Stars, Planets, Elements, Birds, Beasts, Plants, Garlick, and Onions, some a piece of red cloath hanging upon a pole, some, the thing they first met with, they worshipped all the following day: Therefore it is evident, that Religion came not meerly by Propagation from one Nation to another.

3. Falsehood can claim no kindred with Time, for truth onely is Times [...], or rather we may say more truly, that truth is beyond all time. [...] delet dies, naturae indicia confirmat. Time obliterates the fictions of [...] opinions, but confirmes the right and true [...] of nature. Therefore whatsoever is besides truth, and brought in by mans invention, or any other way, wears [...], but [...] is, was, and shall be perpetual, never wears out.

[Page] 4 If it be objected, that the reason, why Religion continueth so long, is, because they are kept in awe by it, that otherwise would be exorbitant. This is an argument against them, that make that objection. For falsehood and truth are not competible, cannot stand together. And they will not say that policy is a fained thing in a Common-wealth. Therefore if Religion uphold policie, it must needs be true, and not fained, for truth needs no fained thing, nor falsehood to maintain it. The very Heathen confesse, that Religion upholds all politique states and commonwealths, and that it is the Back-bone of them, And that it is so, we may see it by three things.

1 It preserves faith in mutuall transactions and commerce. For take away faith or fidelity from among men, and men would not trust one another. There would be no dealings, no commerce at all.

2 It preserves temperance; for without Religion, the head-strong concupiscence, and unbridled affections of men would not be kept in true temper and order.

3 It preserves Obedience, and submission to Government; No people without Religion would be subject to Authority, no one Country would obey one Prince: and so, no Kingdom would subsist.

Now concerning the Originall of Atheisme, the very persons that forged it, and the just time and place of that forgery cannot easily be shown.

The person or first broacher of it (as some conjecture) was Chaem the youngest son of [...], whom the Heathen call Cambyses, who upon the Curse of God and his father denounced against him, began it. Egypt was the place and the time (accordto Josephus) was about Anno Mundi 1950. This man seeing himself deprived of all future joyes gave himself to sensualitie, and brutish pleasures in this world, and began to teach, that there was no God, but fell to worship the Devil; from whence he was called [...] the great Magitian. This is the opinion of some. But doubtlesse whosoever was the Author, the time was ancient, and not long after the deluge. For then, as the world encreased with people, so it was fruitfull in sin and impiety. So that neare to these times, it must needs take its originall And surely, those things that were the true causes of it afterwards, doubtlesse gave it the first being. Namely,

1 Stomack, anger, and desire ofrevenge.

2 Sensuality, and delight in the pleasure of this life, drowning all thoughts of a better life hereafter.

1 For the first, we may see it plainly in Diagoras, who as Diodorus Siculus and Suidas report of him, became an Atheist, affirming that there was neither God, nor Religion. Because when he had written a book of verses, which pleased him so well, that he intended to publish it, one stole the Poeme from him: and when for this fact, he was brought before the Senate of Athens, and took his oath that he had it not, yet afterwards put it forth to publick view, not in Diagoras name, but in his own. And because this perjured person was not presently stricken with thunder for his perjury, and abusing the name of their Gods and the authority of the Senate, Diagoras immediatly turned Atheist. The like is to be observed in Porphyrie and [...], who at the first were Christians, but for some wrong done to them by some of the Church (as they conceived) for which they were not punished, became plain Atheists, though they were termed but Apostata's

For the second, which is sensuality. This motive drew Epicurus and his fellows to be come Atheists: and to hold this brutish opinion that there came an extraordinary benefit to them, because they might more freely enjoy their pleasures without restraint by any feare of future punishment. At the first they held with Diagoras, that there was no God. The main reason of their brutish opinion was grounded upon this; Ede, bibe, lude, post mortem nulla voluptas, there was no hope of pleasure after this life, because the soul was not immortal. But the very Heathen contemporary with them confuted them therein, and thus proved the truth against Epicurus.

1 In things that are corrupted together, corruption takes hold of the one as well as the other, both at once: but in age, when the body is weakest, the soul is strongest: therefore it is immortall.

2 The perfection of the soule appeareth most, when it abstracteth and separateth it [Page] self most from the body: and therefore in the greatest separation of all others which is by death, it will be most perfect.

3. Saint Augustine saith, that the soul is the subject of truth, but no subject of truth can decay, no more then truth it self, therefore the soul is immortal.

But as Archesilaus a chief Academique, seeing with what difficulty men attained to knowledge, and with what pains small learning was gotten, took a short course, and held that there was no knowledge at all. So these Epicures, seeing that Religion restrained men from all licentious actions, and pleasures, and how hard a thing it was to lead a Godly life, took a short course, and held there was neither God nor Religion. And as a Thief is desirous to have the light put out, that being in the dark his doings may not be seen, and thereby be quit and free from the reproof and check of men: so do these desire to extinguish the light of Religion, because they may take their pleasures more freely and not be lyable to the check of Conscience.

CHAP. VI.
That there is a God.

That there is a God, proved. 1. By reasons drawn out of the writings of the Heathens themselves. 2. By the frame of the World. objections answered. 3. By the beginning and progresse of arts &c. 4. By the necessity of a first mover. The beginning of things cannot be. 1. By Chance. nor 2. By Nature. 5. By prophecies fulfilled. 6. By the artificial framing the bodies of all Creatures. 7. By the soul of man. Reasons why so many Atheists. Natural notions of a diety. The Conscience. 8. From the miserable ends of Atheists.

THus much for the Negative: Now for the affirmative point, That there is a God: the belief whereof we may be confirmed in by uncorrupt reason, even from the writings of the Heathen themselves.

1. There is a first mover, a first cause in all things, else there should be before every mover another mover, and so in infinitum. And so of causes: and if so, this absurdity would follow, that infinite causes must have infinite times to produce infinite effects.

2. If there were no first cause, all would be instrumental causes, and no principal. And seeing no inferiour cause worketh without a superiour, and that if there were not a principal and supream mover of [...], there would be no effects. Therefore, &c.

3. There is a Devil, therefore a God. There is a spirit in the world set upon mischief, which seeks to endamage men in their goods, and quantum fieri potest, as much as he can, to bring all mankinde to destruction, as is plain in sorcerers and witches. And as he is bent to the utter ruine of mankinde, so he would have effected it long before this time, had there not been a superiour power to restrain his malice. So that they were enforced to beleeve, first, that there was a Devil, and afterwards esse Deum, qui ejus potestati resisteret, & quasi jura daret Tyrannidi, that there is a God, who resists the Devils power, and sets bounds to his tyrannous maliciousnesse.

4. Another reason is from the frame of the world. There was a founder of it, the old Heathen Poets acknowledged a [...] a first Creator, from which these reasons may be gathered.

1. Though we dig long, and cannot come to the root of a tree, or finde out the head of a spring, yet we know, the one hath a head, and the other a root: so though we cannot easily come to the knowledge how the world had a beginning, yet sure we are that a beginning it had. And Damascen reasoneth very demonstratively, that it had a beginning, because it is alwayes in alteration and change.

2. Where divers things of great discrepancy in nature, are reduced and brought into a sweet harmony and concord (as in a Lute) we may argue and conclude, that surely some skilful Musician hath tuned and accorded them: So nothing being fuller of variety and contrariety of natures then the world, and the creatures in it, we must needs confesse, when we see what agreement, [Page] and sympathy and consent is among them, that some excellent and skilful one, hath made this harmoniacal consent.

3. Of all things in the world, as laws, learning, arts and the rest, the beginning as well of them, as of the Inventors of them are known: for so the Heathen confesse. And Plinie hath written much in his naturall history to this purpose. Diodorus Siculus faith, that laws came from the Jews, and order in common-wealths from the Chaldeans: but this doubtlesse came also originally from Gods people, and by humane reason and different occasions was varied from the first institution.

Now whereas they object, that Ex nihilo nihil fit, of nothing can nothing beObject. 1. made. The answer to [...] is, Alia est conditio rei dum fit, alia cum facta est. Nutritur Answ. 1. quisque in utero per umbilicum, post partum per os, the condition of things in their creation and after their creation is different: A childe in the mothers belly is fed by the navil, after the birth by the mouth.

And for that they say, that we know not, whether motus the motion, or Movens Object. 2. the Mover were first, and therefore no beginning can be proved, we say, ThatAnsw. 2. we can no more certainly affirm, whether the systole or diastole, the rising or the falling of pulse were first, and yet we know, that the pulse and the heart from whence it comes had a beginning: and so say we of the motion and Mover.

Seeing then, that of every thing, a beginning there was, it must needs be from one of these three. 1. From Chance, 2. Or from Nature, 3. Or from God.

Reasons against Chance.

1. From Chance it cannot be. For if a man travail through a wildernesse or desert 1 place, and see a Cottage or Stye there, in his own reason he would conceive, that some body had been there to erect or set it up; and that it came not to be there forte fortuito by chance. If a man should see a circumference or a triangle (as Aristippus did) upon the sea shore, he would soon imagine that some Artist or skilful man had drawn it, and that it came not by Chance. No more are we to ascribe the making of any thing to fortune. For in our common talk, the generation of things we attribute not to Chance, but the corruption we call mischance. As when we see a house burnt, or the like, we use to call it a mischance. But things of generation and invention, we ascribe to art or counsail. In the Argonauts of Apollonius, the silly Countrey-man that saw the first ship arrive at Colchos could say [...] it had some skilful Pilot to guide it.

2. In fortuitis or things by chance there can be no order observed, no more then in casting of dice: but in the world there is a most excellent order in all things, except in the actions of men which are corrupt and confused.

3. Chance and purpose can never agree, for fortune is defined to be praeter propositum besides and contrary to purpose. If a man do any thing of purpose, it were absurd to say that he did it by chance. But in the world there is a manifest purpose: for there is an eye, and that eye hath its object, that object its line, that line its medium and species, and so a counsel and mutual destination. So that it is not from Chance.

Reasons against Nature.2

1. The beginning was not from Nature. If it were, then all things must be reduced to it, and there must be a naturall reason given for all things. But this cannot be: for the Philosophers cannot give a reason in Nature, for the ebbing and flowing of the sea. For the colours of the Rainbow. The strength of the neither chappe, which is able to knap in sunder even Iron it self, and yet hath a very weak upholder. For the heat of the stomach, which consumeth any meat, and yet hurteth not it self, nor any parts about it, and even the vertues, they make them not all naturall, but some [...] heroicall and coming from God.

2. If nature were the beginning of all things, then should nothing be done against nature, because nothing can oppose it self against the chief cause. And if nature had that power of it self to produce and set on work so excellent a frame as the world is, it would be of as great force to preserve and continue its course. But this it doth not, for we know that the sun stood still at the command of Joshua against natures course, and the sun had an Eclypse in the full of

Josh. 10. 12.

the moon against nature at our Saviours passion.

Luk. 23. 33.

[Page] Seeing then that the beginnings come neither from Chance nor Nature, it must neceslarily follow, that all things had their beginning from God, which we prove thus.

1. All the Prophecies shew, the same which foretel things to come in plain terms: of which things there was no reason in nature: as that of Cyrus a hundred yeers before his birth. Of King Josiah three hundred yeers before he was borne. And that of reedifying of Jericho, five hundred years almost before it was repaired by Hiel: and all these in iisdem terminis, in the same words set down in those prophecies.

The orderly and artificial framing the Creatures at the Creation tells us plainly, that Nature was not the beginning, but God, for even them, whom neither miracles nor 4 religion could move, the most base and contemptible Creatures have astonished and confounded, and drawn from them a confession of a supream and supernaturall power. Plinie was astonished at the little Gnat, that by her trunck makes so great a noise, and saith, that without a supream power above nature that creature could not have been so made. The like he acknowledgeth upon the sight of the Butterfly. And Galen after he had blasphemously treated of the most excellent parts of man, whende usu [...]. he came to one part of the least accompt, falls into admiration of it, and is constrained to name and confesse God, and say, that he hath sung hymnum Domino in describing it.

Now as we are taught by those things which are without us, that there is a cause above Nature, so likewise by the things that are within us.

For first we have a soul (as we said before) indued with reason and understanding,1 immortal. This soul then must either be the cause of it self, or take its being from some other cause. But of itself it is not the cause.

1. Because it knoweth not itself, neither any parts of the body, but by Anatomy, at omnis causa novit effectum every cause (if it be reasonable) knoweth its effect, not onely after it is brought forth, but before, and by what degrees it is so produced. Our father in begetting, and our mother in conceiving, know not what is begotten, what is conceived: but, in causa principali necessario requiritur, ut cognoscas effectum antequam existat, & dum est in producendo, in the principal cause it is of necessity required, that it know the effect before it be: and while it is in producing.

2. Again, after we are brought forth, we cannot command every part of us, as thearteries and pulses that they beat not: and therefore it is plain that we proceed not, nor are causes of our selves, but we are necessarily to seek a cause elsewhere. For as there is none in the world that hath reason but man: so none above reason but God. And therefore Aristotle saith [...],9 ad [...]. reason cometh of a better thing then reason. And the Poet Aratus is quotedActs 17. 28. to this purpose by Saint Paul [...] we are his generation.

3. In our souls are certain sparks of the light of nature, principles of undoubted and infallible truth: as to honour our parents and superiours, to do as we would be done unto, to defend our selves from injuries, to keep promise, to hurt no man, and the like, without observing whereof, no society could be maintained, among which this is one. That there is a God, and that he ought to worshipped. And howsoever all other may fail, yet this never, as having taken deeper impression in mens mindes (that are not come to the height of Atheisme) then the rest. Insomuch as the pride of mans nature which will stoop and yield to nothing else, is content to submit to this, and will rather worship a peece of red cloth, then have no religion at all. And this is so fast and deeply rooted in man, that it cannot be removed, unlesse you pluck out heart and all.

But then it is objected, That if this Notion be so generall, how comes it thatObject. 1. there are so many Atheists? To which may be answered.

1. With Seneca, Mentiuntur qui dicunt se non sentire esse Deum, nam etsi [...]. 1. tibi affirmant interdiu; noctu tamen & sibi dubitant, they lie that say, they do not think there is a God, for though in the day time they tell thee so, yet in the night they doubt of it within themselves.

[Page] 2. But a better answer may be framed to this objection. A man may proceed to a great degree of hardnesse of heart, and blinding himself, yet this rule must be observed, Specimen naturae cujuslibet, a natura optima sumendum est, the tryal or essayDe natura [...]. of every mans nature or inclination is ever to be taken from off the best parts, and not of depraved nature. And Tully saith, If we will know what nature is most universal in man, we must take our argument of what he is from the better sort of men; now there are some sorts of men so addicted to the world and the flesh, and the pleasures of them both, that they are so loose and dissolute, that you can no more judge what is naturally in them, then of the taste of a sick man.

But yet, though their hearts be fat, and they besotted as the horse and mule, yet if God put his bit into their mouthes, those natural sparks we speak off, will break forth and darknesse will not be able to obscure the light.

And this is to be seen in the worst of natures upon these occasions.

1. If trouble and danger assail them, then, as the Persians in Aeschylus that were routed at the lake Strymon by their enemies, and to avoid their fury, must needs passe the ice ready to be thawed with the suns heat, or staying be every one put to slaughter: though before they held that there was no God, yet then fell on their knees and prayed to God to let the ice bear them.

2. If sicknesse lay hold on them, then with Diogenes the Atheistical Philosopher being tormented with the strangury, they will detest their former Atheisme.

3. Or lastly, if age come upon them, then with Cephalus (as Plato hath it) they

[...].

will say, while I was young, and was told of Styx and Acheron, I scoffed at it, and thought there were no such places: now I am old, I begin to doubt and say, what if there be such. So that we see, that danger, sicknesse, and old age will drive men to confesse, that there is a God.

But another main argument is this. There are in us naturall notions of God, and 4 of his effence, therefore we must of necessity believe that there is a God.

1. There is a power in the soul which taketh notice of the difference between good and evil, against Pyrrho, who said, that there was nothing in it self simply goodGen. 9. 22. or evil. Cham, though an ungodly man, yet thought it an uncomely thing for his father to lye as he did: there was a power in him, to distinguish between decorum and14. 21. indecorum, good and evil. The King of Sodom would recompence Abraham good for good. Esau would not kill his brother Jacob, while the dayes of mourning came,27. 41. namely, while his father lived. Absalom, though in rebellion against his father, yet [...]. [...]. 16. 17. rebuked the same wickednes in his friend Hushai. And Judas though he would betray his Master, yet would not do it in open manner, but gave a privy token, Quemcunque [...]. 26. 28. osculatus fuero, whomsoever I shall kisse &c. So then, seeing the most wicked and evil are desirous to seem good, and (though being evil in themselves) reprehend it in others, itappears plainly that there are notions in our souls to distinguish between good and evil.

Now there must be a ground for this distinction, and it is not of man as Pyrrho would have it: for then every thing which is at mans appointment, must be goodGen. 3. 11. or evill: but it must be from a nature above man, and so it leadeth us to God, an unchangable nature. Who told thee that thou wast naked, faith God.

That there is a God, may be found from a maine part of oursoul, the Conscience 5 which is called Gods deputy: which never suffers the wicked to be at peace or quiet within themselves, but they are ever troubled and tormented. And if they say,Object. that Conscience thus vexeth them, lest their fact be revealed, and they thereby brought [...]. within the danger of the Law. It may soon be answered. For let one of these commit some great offence in the wildernesse, or in the dark, where no man sees them, yet shall he never be at rest, he shall have his surda verbera, as Pliny calls them, secret whips and wounds; yea, he shall be constrained to reveale it himself, either in sleep or madnesse: or (as Plutarch speakes of Bessus) he shall think, that the fouls of the air will bewray it. Religion then, is not a devise, as they hold, or would have it, neither shall it be so accounted, as long as they have Gods deputy and vicegerent [...]. 9., 36. within them. And our Saviour quoteth this Text out of the Prophet to condemn [...]. 66. [...]. such Atheists. [...] corum non morietur. Their worm dieth not. Therefore there is a God.

6. Lastly to end this point. It is a manifest argument to prove that there is a [Page] God that even them which have denied this truth by their lives God hath confuted by their strang and remarkable ends, so that some of them have bin forced to confesse him at their death. As Pherecydes the Syrian, being in his jollity at a banquet with his friends, and boasting that, he had lived long and yet had never sacrificed to any God,Athen. within a short time after miserably ended his dayes, devoured by lice. So Diagoras the Philospher, (who for his impiety was called Atheos the Atheist) was the ruin ofExtrop his country Melos by the Athenians, for maintaining this wicked opinion. And Julian the Apostata being overcome by the Persians, and wounded to death with an arrow, plucked it out, and his blood issued forth, dying miserably, was forced to confesse, that he was overcome by his hand against whom he had formerly written blasphemous [...]. books, and spoken Atheistically: yet dying said, Vicisti Galilee. Lucian (at the first a Christian, and afterwards a blasphemous Apostata) keeping a kennel of hounds for his recreation, shut them up, and went abroad to supper, where he uttered many blasphemies against God: and at his (return meeting his dogs mad, died miserably being torn in pieces by them. Apion against whom Josephus wrote) scoffing at the Old Testament, and especially against circumcision, was at the same time stricken by God, and in the same place with an ulcer, and was made a spectacle for all such as in after times should follow his example. And lastly to (omit others) Machiavel rotted in the prison at Florence, as the Italian histories testifie.

These and many other Atheists, though they denyed God in their life time, yet at their death were forced to acknowledge and confesse him. And therefore as it was written upon Zenacheribs tomb, [...], he that beholds me, let him be religious, and acknowledge Gods hand. So may we say, [...], look upon these men and their end, and learn to stand in aw of God.

CHAP. VII.
Gods care of mankinde.

The fourth step, That God hath a providence over man. Reasons against divine providence, answerd: why God permitts evil: general reasons for a providence, particular reasons from all sorts of creatures. That second causes work not, nor produce their effects of themselves without God. That Gods providence [...] to particulars. That God is to be sought, and that he rewards them that seek him.

The next station is. That God hath a care of men, to reward the good. For it is4 not sufficient to know God in his Essence onely: but in his Providence also. For as to deny that God is, is Atheisme, so the doubting of his Providence and care over the Creatures is Semi-Atheisme. Nay if we look at the moral effect which the perswasion of a Deity works among men, it is all one to deny his Providence, and to deny that he is. And this was the Epicures error, who though they were forced by reason to know that there was a God, yet they held, That God had no care of man. Now of Gods providence there are four opinions.

1. That God hath no entercourse with man, but hath drawn the Heauens as a Curtain between him and us, that we should not know or see, what he doth, nor he what we doe.

2. That there is a providence, but that it extendeth onely to general things, and so is a general providence, setting in order second causes, but reacheth not to every perticular individual thing.

3. Another opinion granteth a providence as well of particulars, as generals, but that it is idle, as a spectator only, that beholds men act upon a stage, and neither rewardeth, nor punisheth.

4. The last [...], that as he hath providence over both sorts, as well particular as [...] neral, so he doth not onely behold, but reward the good, and punish the evill. And this is the truth, which Christans hold.

The chief reasons which they use to alledg in maintaining that there is no providence at all, are cheifly three.

1 The adversity of the good, and the prosperity of the wicked. For say they, [...]

1

[Page] vlla esset providentia, bonis bene esset, malis male, if there were any providence it would goe well with the good, and ill with the bad.

2. That although many abuse the gifts of God, yet he giveth them promiscuously. And therefore, if there were a providence, the use of the gift would have been given with it, and no gifts would have been given to them that should abuse them.

3. That the manifold [...], and evill effects in morral and natural things shew, that if there were a Providence, God would not suffer so many in either.

1. To the first, we answer. If a man were absolutely good, no adversity would betide him, and if absolutely evil, no prosperity: but no man in this life is absolutely good or evil, but as the best are not without some evil, so the worst not without some good; And therefore it stands with the justice of God, to punish that evil which is in the good with temporal punishments in this life, and to reward the good which is in the wicked, with temporal blessings: that he may reward the one, and punish the other, in the other life. Hence it is that saint Augustine, saith, Domine hic secabic vre, modo ibi parca, Lord cut and burn, afflict me here, so thou spare me hereafter. We know what the Devil, said to God, in Jobs case. Doth Job serve God for nought? Therefore God,Job. 1. 9. to stop the mouths of the wicked and Sathan, punisheth the Godly here. And hence it is, that if good men live in prosperity, the Devil is ready to object, that their acts are but hypocritical: therefore God to make it appeare, that the Godly serve him not in respect of temporal blessings, and that vertue in them is not mercenary, but free, he oft times layes afflictions on his children, which they beare willingly.

2 The former answer might have served to confut this second reason: for as in onely the first, if it had been bonis bene, well to the good the Devill had well said, Doth Job serve God for nought? so in this case, If God had given the use of the gifts with the giftes themselves to every one, the Devil would have said, Job can doe no other but serve God. He is not left to his own election, God hath in a mnaner enforced him to it, and so his actions are not praise worthy, nor deserve any reward. For what extraordinary matter is it for fire to burn, since it is its nature and property. But when some of the wicked have as excellent gifts bestowed on them, as the godly have, and yet they abuse them: it takes away all cavils and exceptions from [...]: and maketh much for the commendation of the Godly, and for the just reprofe and punishment of the wicked.

3. To the third we say, that though there be defects, and evil effects, yet God is not the cause of them: he hath no part either in the evil action, or with the evil doer. Omnis actionis imperfectio, non a Deo, sed a male se habente instrumento, the imperfection of every action is not of God, but from the indisposition or perversenesse of the instrument. In a Creple the soul is the cause of motion, and is in no fault, but the distortion of the body which is the instrument of the soul. So every action is from God, but if it have any deformity, it is of the crookednesse of the instrument. Now God [...] evil in these respects.

1. Per privationem gratiae, by justly for sin depriving men of his grace, and thereupon followeth a defect of good: for if there were no defect, his infinite goodnesse could not have been so cleerly seen, nor would there have been any variety of good things, but one good onely.

2. If there were no defect, there would have been no order or degrees in things.

3. Many vertues would have been superfluous, as Justice, Temperance, &c.

4. Because it is necessary, that God should be loved for his All-sufficiency in the highest degree: and there is nothing that makes us love God more, then for the enjoying of his benefits: and his benefits are never more highly esteemed, then when we want them: for bonum carendo magis quam fruendo cernitur, we discern and finde what is good for us, more by being deprived of it, then by enjoying it. So that were there no defect, we should not be so sensible of the good which we want.

5. Nor would God ever permit evil,, but that thereby he can take occasion by his infinite wisdom and goodnesse, that a greater good may arise. As we plainly finde, that from the greatest evil that ever was committed (the betraying of our Saviour) God took occasion to draw the greatest benefit that ever befell mortal men, namely, the Redemption of mankinde. So much in answer to the first opinion.

[Page] Now to prove that there is a providence, 1. In generals. 2. In fingular and particulars.2. 3. Not onely by the ordinary course of secondary causes, but immediately from God himself.

There is a providence in general matters.

1. It is natural to every one, ut curet quod procreavit, to have a [...], a natural love and affection to that which it bringeth forth; and this being the gift of God in his creatures,1 cannot be wanting in himself. Astorgia is a vice, and to be reproved in man,Hebr. 12. and therefore cannot befal God, but when it seemeth to fall in God, by his laying afflictions and troubles upon any of his creatures, it is not [...] or want of love to them, but a manifest providence over them, for whom he loves he chastens, and thereby furthers their chiefest good.

2. No wise Artificer will give over his work before he have finished it, and brought it to perfection: but every day God bringeth forth some new thing, some new effect, things which are tending to perfection, for things are yet daily in generation, and therefore God hath his providence over them to bring them thereunto.

1. In particulars. We see (with Aristotle) that the sea is far higher then the land,2 the waters far above the brims of the earth, and water is an unruly element, apt to overflow by its natare: yet Philosophers being unable to render a satisfactory reason, why it overflowes not the earth, it followes, that it is of Gods providence, who limits the bounds thereof, and commands it to passe no further.

And if any say, that the water and earth make one sphere or globe, and therefore the swelling of any part, is onely in appearance, that spherical figure being the natural figure of the whole; yet herein providence plainly appears, in that some parts of the earth are made hollow, to be receptacles for the sea, which otherwise should by order of nature cover the whole earth, and so the dry land appear for the use of Men and Beasts.

2 The next reason is from Plotinus. fetcht from the Plants, which if they stand between two kinds of soyle, soyle of two natures, one dry and barren, and the other moyst and fruitfull, they will naturally shoot all their roots to the fruitfull soyle. As also from lilyes and marigolds and divers other flowres, that of themselves naturally close toward evening with the Sun-set, lest they should receive evil and corrupt moysture in the night, and in the morning open again, to receive the heat of the Sun.

3. The next is from Birds. Our Saviour in a sermon to his disciples concerningLuk. 12. 24. Gods providence, bids them observe and mark well. Consider (faith he) the ravens, for they neither sow nor reape, they have neither storehouse nor barne, and yet God feedeth them. And King David testifieth the like, that the Ravens are fed of God. And it is reported, that their young ones being forsaken by the damme and left bare,Psalm. 147. 9. a worme ariseth out of their doung, creepeth up to their bill, and feedeth them.

4. The fourth is from fishes. Aristotle reporteth, that the little fish Pinnothera entring league with the Crab, taketh a stone in her mouth, and when the Oyster openeth against the Sun, swimmeth in with the stone in her mouth, so that the Oyster not being able to close again, the Crab pulleth out the meat, and they both divide the prey.

5. The next is from Beasts. we see that the Providence of God hath taken order, that wilde beasts should not be so generative as Tame, least by their multiplicity they should doe much harm. Secondly, Though they be naturally desirous of prey, yet God hath so disposed, that when the Sun ariseth in the day time, (when they might best fit themselves) they get them away, and lay them down in their denns; and Man goeth forth to his labour (and worketh securely) till the evening, as the prophet speaks. and when man goeth to his rest, then go they to seek their prey. Which mustPsal. 104. 22. 23. necessarily be a great argument of Gods grovidence.

6 And so generally from all living Creatures; by discerning their several places of nourishment. As the silly lamb, among a multitude of Ewes, to choose out its own damme. As also in avoiding things noysom and hurtfull to them: as the Chicken to run away at the noyse of a Kite, even almost assoone as it is hatched; the lamb to flee from the wolfe, and the like.

7. From the extraordinary love of parents to their children, though never so deformed, in as great measure, as if they had no defect in nature.

[Page] 8. Lastly from the sudden cry of every Creature in distresse, for which no reason can be given, but that it is vox naturae clamantis ad dominum naturae, the cry of nature, to the God of nature, as some of the Heathen have bin forced to confesse.

And thus we see the providence of God in particular, concerning which Theoderet In his 10. hath written against those that were of opinion, that providence was but as a Clock,Serm. de providentia. which after the plummets are plucked up, goes afterward of its own accord.

The Third particular to be proved is, that the effects we see come not meerly of second causes, or by nature, nor by chance, but mediatly or immediatly from God.

First not by nature or second causes alone.Meanes or Nature.

1. We say that meanes work nothing of themselves, no more then bread can nourish of itself. For there is a staffe of bread (as the Prophet tels us) which if it be broken,Ezec. 4. 16. 5. 16 bread itself will do us little good. Christ calleth it the word, and the psalmist hiddenJohn. 6. 32. treasure, which without Gods blessing will be put but as into a bottomlesse bag: asPsa. 17. 14. the Prophet speakes. This the Philosophers acknowledged, and called it Infusion ofAggai. 1. 6. strength, nature, and efficacy into the Creatures. And it must needs be from the first, and not from the second cause.

2. Sundry things are effected without meanes: as because men should not thinkGen. 1. the Sun to be the sole cause of Light, God created the Light before the Sun. Likewise he created fruit with the seed, because we should not think, seed alone to be the cause or means of fruit. And we see in these dayes preferment cast upon some men that neither seek nor deserve it,

3. We see also some effects wrought contrary to Nature. As when Christ openedJohn. 9. 6. 2 Kings 2. 19. the eyes of him that was blinde, with clay, which naturally is more proper to putGen. 39. out the eyes then open them. So likewise Elisha made the the salt water fresh and sweet by casting salt into it. Josephs imprisonment, was the means of his preferment. And the unlearned Christians confounded the learned of their time. Therefore the effects depende not on means, or nature onely.

2. not by chance.

Fortune hath not the command of the issue and event of war, as some prophane menSee the Epitome. folio. 63. have given out, Sors domina campi, that Chance is the predominant Lady of the field; but we Christians know, that God is a man of war, and fighteth for his servants, and gives them victory, or else for their sins, and to humble them, gives them into their enemies hands, and maketh them Lords over them: and the heathens themselves made their worthies, Diomedes, Vlisses &c. prosperous by the assistance of some god, and therefore in their stories, vsually there went a vow before the war, and after the victory, performance. In the very drawing of Lots (which a man would think to be Chance, of all other things) we see, it ordered some times by special providence against Chance; so that it must be confessed that somewhat was above it, as in the case of Jonathan, and Jonas. And therefore it is that the wiseman saith, The lot is cast into1 Sam. 14. 42. the lap, but the whole disposing of it is in the Lord. Hence the mariners in the shipJon. 1. 7. pro. 16. 33. where Jonas was, vsed this casting of lots acknowledging a providence, of God therein.

And upon that which they call Chance medley it cannot depend, for there is also Providence. Herodotus reports of Cambyses, that being hated by his subjects for his cruelty, the people not unwilling to have another vsurper, in his absence, it came to his ears: he furiously alighting from his horse with entent to to have gone against the vsurper, his sword fell out of the scabbard, and run into his thigh or belly and killed him, which this Heathen writer ascribes to Providence, not to chance medley. And the Philosophers conclude, that chance is nothing else, but an effect of causes far removed, and if of them much more of things neer together, which plainly are to be referred to the divine providence. And it is a greater argument of providence to joyn things far asunder, then those which are neerer, and better known. Therefore the various effects we see cannot be ascribed onely to Nature or Chance. To all which might be added that unanswerable argument from the fulfilling of prophecies, which necessarily proves a divine providence.

Thus we have seen, that there is a Providence in general. 2. That it worketh even when there are secondary causes. 3. Now that this Providence reacheth and extendeth to particulars as it doth to generals, and rewardeth each particular man, is proved by Philosophy and reason, thus.

1. The philosophers make Providence, a part and branch of Prudence: and Prudence [Page] is a practical vertue, and practical vertues have their objects in singularibus in particulars.

2. Now it is certain that all the Attributes of God, are every one of equal latitude and longitude. His power is over all and extendeth to every thing, for virtutis est maxime pertingere vel remotissima, that is the greatest power that reacheth to things farthest off. And his providence and goodnesse is of no lesse extent then his power.

3. There's no man but will confesse, that it is a more commendable thing to provide for every particular, then for the general onely. And therefore it is, that is storied for the commendation and honour of Mithridates, who having many thousands in his army, was able to call them all nominatim, by their names: then si quod melius est, non agatur, if the best be not done, it must needs be out of some defect in the Agent, but there's none in God.

4. Now for the rest of the Creatures. If God have a care of heaven, which hath not the use of its own light or motion, but is to make inferiour things fruitful, and cattle have use of herbs, &c. and man of cattle, and all other things, and the philosophers telling us, that that which hath the use of all things, is principal of all others; man having the use of all, must needs be principal: therefore, si sit providentia Dei in reliquas creaturas, ut in principalem se extendat, necesse est, if the providence of God extend it self to the rest of the Creatures, it necessarily follows, that it extend it self to the principal.

5. King David first considereth the glory of the Heavens, then the eternity ofPsalm 8. them, and wondreth how God could passe by those most glorious bodies, and put the soul of man (the most excellent creature) into a most vile lump of clay and earth. Man is the most excellent of all other of Gods artifice: for other Creatures know not their own gifts. The horse, if he knew his strength, would not suffer his rider upon his back; therefore the occultation of the gift from that creature which hath it, and the manifestation of it to man that hath it not, is an argument that man is Gods Count-Palatine of the whole world, and cannot be exempted from Gods providence.

6 And this is that which made Saint Chrysostome in a godly zeal (being displeased with man) to say, Appende te homo, consider thy self well, O man, art not thou better then all creatures else? Yet is Gods providence over the vilest of them, and so from them to man, and more especially to good men: for if he have a providence and care of those that onely have his image by nature, then where two images meet in one, one of nature, and another of grace by Christ, much more: for similitudo magnes amoris, likenesse is the loadstone of love, & amoris providentia, and providence of love. If God care for all mankinde, then much more for these, who as it were hate themselves to love him, those that lose themselves to finde him, and that perish to live with him. Therefore his providence is over particulars.

The second branch of this part hath two things considerable. 1. That God is 2 to be sought. 2. That his providence is to reward them that seek and serve him.

1. In the first place then God must be sought, for facientis finis est ipsemet the end of the actor is himself, and God being his own end, it must necessarily follow, that he wills all things for his own, either profit, honour, or pleasure.

1. For his profit we cannot seek him; for none can redound to him from us.

2. Nor for his pleasure, for wherein can we pleasure him?

3. Therefore it must be for his honour, for to that end did he create us, that for his honour we should seek and serve him.

2. The next is that he rewards such as seek and serve him. Where there are two relatives, there is a grounded mutual duty between them as between a father and a son, love and obedience: between man and wife mutual love: between Master and servant, care and service: between the Creator and Creature, providence and honour. Now between God and his true servants that seek him faithfully, there is reverence and love, and reward for it. And though we be but verna Domini Gods bond-men, and are bound to keep his laws, because he is our Legislator, Law-maker: yet he hath promised reward to them that keepe them, [Page] and doth not as kings, who give laws, and yet give no rewards to them that keep them, but punish the breakers of them: Gods goodnesse is greater to us men.

And as God hath a reward for his children that seek and serve him, so hath he retribution, viz. punishment for them that neglect him, and break his commandments, which we might easily prove, both by ancient and modern story.

So that we may conclude this point, that Gods providence is manifest in rewarding the good. And so much against the Epicure.

CHAP. VIII.

The four religions in the world, Of Paganisme, reasons against the plurality of gods. That there can be but one God proved out of their own Philosophers. That their religion was false. How man came to be worshipped. How Beasts. Of the miracles and Oracles of the Gentiles.

THe next point to be handled is, That the Scriptures of the old and new Testament are onely true, and that all other either Oracles or Books of Religions besides those are false and erroneous.

The Apostle hath set this for a principle or ground. That though there are [...] 1. [...]. 8. 5., 6. that be called Gods: But to us there is but one God. And if but one God, then but one true Religion. In the search whereof we come into a Quadrivium, or way that hath four turnings, viz. the four principal religions of the world, In which the greatest part of the world have sought God. These are,

1. That of the Heathen in America, and in the East Indies and [...], and in a great part of Tartary, who worship the Creatures, &c. and this is called Paganisme.

2. That of the Jews scattered through the world, and this is called Judaisme.

3. That of Turks and Saracens in Asia, part of Africa, and Europe, and this we call Turcisme or Mahometanisme.

4. That which Christians hold, which is called Christianity.

Now seeing that according to the Apostles rule, there can be but one true. It rests to prove which of them is so. The Amperours Embassador being at Constantinople, with the grand Signior or great Turk, and espying in a cloth of estate four Candlesticks wrought, with four candles in them, three whereof were turned upside down [...] the sockets, as if they were put out, and the fourth of them burning, with this Arabique inscription, Haec est vera lux, this is the true light, questioned the meaning thereof, and was answered, That there were four Religions in the world, whereof three were false, and the other (which was theirs) was the true. Let us therefore examine which is the true, and which the false, and first begin with

1. Paganisme. And this had once spread it self over all the earth, except one corner of Syria: and it cannot be denied, but that in the knowledge of arts, policy, and Philosophy, the Heathen exceeded all other nations, and their light shined that way, brightest above others; and that in these things we have all lighted our candle at theirs. And yet as the wisest of us may wonder at them for their extraordinary naturall and humane knowledge, so the simplest of us may laugh at them, for their absurdities in the worship of God, so dim hath their light burnt in matter of Religion.

The Apostle in the place last quoted hath two arguments against them, to prove that there must needs be but one God, and they erred because they had many gods, many lords. And indeed many they had. Varro makes the number of them 30000 whereof there were 300 Jupiters, besides a number called dii majorum gentium, & minorum, & dii tutelares, tutelar gods, &c. and as S. Augustine speakeh Quis numerare 1. 4 De Civ. Dei. potest? the number was so great, that no man could reckon them.

1. He, from whom al things are, can be but [...] one. The reason is, Inferiour causes are resemblances of superiour, and they of the Highest: but we see in all inferiour causes, many branches come from one root, many parts are ruled by one head, many veins from one Master-vein, and many rivers and chanels1. Cor. 8. 6. from one fountaine. So in Superiour causes, there are many causes from one, as many lights from one, and many motions from one motion: [Page] therefore in the highest cause, this unity must needs be after a most perfect manner.

2. In quem omnia concurrunt, in whom all things meet, as lines in the center. In the mutual order of nature all things depend upon one another, Mutuus ordo in se invicem est propter conjunctum ordinem in uno, that mutual order which is, is from order joyned in one, as all things flow from one, so they return to one again. Therefore one, and but one God.

But their own reasons are sufficient to convince them, for Pythagoras saith, that 2 there must be an infinite power in God, else mans understanding should exceed its cause, that is the Creator of it, because it is able to comprehend and conceive a greater thing then its cause, were it only finite: for si potest as infinita est, tum natura infinita, quia accidentis capacitas, non excedit capacitatem subjecti, if the power be infinite, the subject in which that power is, must needs be also infinite, because the capacity of the adjunct exceeds not the capacity of its subject. And there can be but one infinite, therefore but one God. If we grant two infinites there must be a line to part them, if so, then they are both finite, and have several forces, and being divided, cannot be so perfect as if they were joyned together and both one. But there can be no imperfectnesse in God. Therefore we cannot admit of two Gods.

Again, as Lactantius argueth. If there be two Gods, and Gods attribute being 3 omnipotency, they must be both omnipotent, of equal force and power, or unequal. If of equal, then they agree or disagree: if equal and both agree, then is one of them superfluous, but superfluity is excluded from the Diety. If they disagree, and be of unequal power, then the greater will swallow up the lesse, and so reduce all into one, and so the lesser is not omnipotent, and by consequent no god. And howsoever the Heathen outwardly held Polytheisme or many Gods, because they durst do no other, in policy to maintain and uphold their Common-wealths, yet privately they condemned it, and held it inconvenient. And therefore though they had many gods, yet to some they gave the place and title of a father, and to the other of children; to some of a King, and to the rest of Subjects.

The advise of Pythagoras to his Shcolers was to search, till they came to [...] 4 unity in every thing. And Aristotles drift was to seek for primum, the first, and the omnium primum, and the primum ex primis, the first of all. Plato in his first epistle to Dionysius gives him this rule, that in those epistles which he writes of certain truth, he begins with [...] God, and in those which contain doubtful things, he begins with [...] Gods, making God his note of truth, and Gods of uncertainty. [...] rule to his Scholers was, Dicite plures, & dicite nullum, say there be many Gods, and say there be none: and Sophocles held in truth, Vnus est Deus, there is but one God. So that among themselves they muttered the truth, howsoever either for fear of punishment, or disturbing the peace of the Common-wealth, they thought fit to suffer the people to live in their errour of Polytheisme.

But because Saint Augustine saith, that in the Primitive Church the Philosophers 5 De civ. Deil 4 were ashamed of their multiplicity of Gods, and therefore gave out, that the Ancients were never so absurd as to worship many Gods, but onely gave one God diverse names, to distinguish their effects, and not conceiving that there were diverse Gods, but ascribed power to one God onely, we will consider it a little further.

1. For first, it is certain that they had diversity of Gods, 2. and secondly they erected several images to them. Now if they were circumscript, then could they be no gods, for Deus non potest circumscribi, quia infinitus God cannot be circumscribed, because he is infinite, and if an image could expresse them, they were circumscript.

2. Again, the whole course of Heathen religion sought no further then their eye led them, struck no further then the skin, looked only after outward actions, they neither would nor could search into the reins, nor had any remedy to restrain the heart and minde and the vices thereof, as hypocrisy, &c. but true religion, such as is that of the Christians, forbiddeth concupiscence, and bridleth the affections, strikes deeper then that of the Heathen, therefore have the Heathen, neither true God nor true Religion.

3. They attribute but particular honour to particular Gods, in respect of the particular benefits they conceive, that they receive respectively from them, as to some for the benefit of physick, to some, for their good successe in war and the like, but that God onely is to be honoured, whose providence extends universally, [Page] and hath power alike in all things, which as they confesse theirs had not, and there fore are not Gods.

4 Again the objection of Cyrill to Julian (which made him to stagger) is strong against them. That it being the sinne of the body which defileth the soule, the soule had need of something to purge and cleanse it: but their Religion having nothing in it to cleanse the heart and soule as well as the body, cannot be the true Religion.

5 That their Gods were no Gods but men appeares, in that their parents were known and confest by the Heathen writers themselves, as of Hesiod in his Theognia. Tullie de natura deorum and others; as also by Cyril against Julian, Augustine in his bookes de Givitate dei; Eusebius de preparatione Evangelica, but best by Gregory Nyssen, &cyprian de vanitate Idolorum. And Alexander the Great in a private conference with Leo a priest of Egypt, was enformed by him that the Gods of the Graecians and other nations came out of Egypt, & that the religion of the Greeks came from Egyptians by the meanes of Cecrops and from Phaenicia by Cadmus. That the Romans had theirs from the Greeks, by Numa Pompilius. And the Egyptian Gods were but men, for their descents were known, as Hermes Tresmegistus, and Esculapius, who discended from Vranius and Mercurius, and yet these were reputed to be their Gods.

6 Again Their Gods were not onely Men but wicked men. For Religion being nothing but a faculty to make men perfect, and fit them for a more blessed life, by framing them in fimilitude to the actions and perfections of God, their Gods as they were but men and no Gods, so were they men of wicked lives and conversation, stigmatyzed with rapes, adulteries, and the like sins, as not onely their own stories testifie of them, but other historians also without exception as Eusebius, Cyrill, [...] against Appion, Athanasius, Origen, Tertullian, Lactantius, and others.

But here will be made a question, or objection consisting of 2. parts 1. If theirObiection. Gods were but men, how came they to be worshipped Cultu divino with divine honour. 2. And secondly, how came Beasts to be worshipped by the Heathen with the 1 like worship.

1. To these may be answered. First, that after the flood, there being, a generalAnswer. revolt from religion and the true worship of God, except that among the Jews, there was infuced this Maxime into the minds of many, that men were to worship them that did them good, or delivered them from evill.

2 Another cause of divine worship given to men, we have fromout of an anthor not now extant, named Sanchuntathon. Porphyries relation, that Ninus having obtained the Monarchy, erected an image to the honour and memory of his father Belus, and because he would have it no lesse respected by others then by himself, he made it a sanctuary for offendours and debters. So that many having received benefit by it, and withal thinking to ingratiate themselves withIn Iside et Osyride. Ninus (who then bare absolute rule) instituted feasts upon certain dayes to it: at which times they adorned the Image with garlands, and made hymns which they sang to the honour of father and son. Now the ground of this institution being forgotten, they which succeeded in after times became so superstitious in this service, that they made prayers and offered sacrifices to this image, which was the same Bel, which in the broader dialect of the Hebrews was called Baal. Thus images erected to the memory of mens vertues became to be worshipped, when the cause of their erection was forgotten. And from Prosopopeia's and Apostrophes to the deceased they began to pray to the very images.

2 For the diefying of Beasts, the answer is this. Plutarch reports, that Osyris being King of Egypt, and dividing his kingdom into Provinces, gave a several badge or cognizance to every one, according to the quality and condition of each province, as most natural to the things most abounding in it: as to that which consisted most in [...], he designed an Ox: to that which was most plentiful in woods, a Dog: to that wherein was most meadow, a Clod with a little grasse on the top, which we call a Turfe: and to that wherein was most water, a Crocodile. These he erected upon poles and placed them between his several provinces. Posterity forgetting to what end these were erected, conceived in them some Divine nature and power: and thereupon, he which lived by the plough worshipped the Ox, calling it Apis: the Huntsman the Dog, calling it Anubis: the Grasier the Clod, calling it Isis, &c. And upon this, this kinde of Idolatry had its original.

[Page] The next objection is, If they were not Gods, how came some of them to workObject. Miracles, and give Oracles.

1. The first is thus answered. That there is difference between true, and falseAnsw. 1. Miracles, the one being profitable to mankinde, as raising the dead to life, and healing incurable diseases, which not they nor their Magicians could ever perform, but onely wrought such as were fictitions and imaginary: and some of them were unprofitable, such as were Simon Magus his making a mountain seem to remove: and [...] Manlius his cutting a whetstone in two pieces.

2. Concerning the Oracles of the Gentiles, Porphyrie saith, that as great things were done by the Magicians of his time, as by those whom they supposed to be gods. Besides the Oracles which they uttered, were ever either ambiguous (being indeed not the Oracles of their Images, but of Devils that spake in them, (as Eusebius affirmeth) or oft times false and frivolous, nay sometime contradicting one another, and might have been as truely conjectured by politick or wise men from the disposition or concurrence of causes.

3. And it is a strong argument, to prove that these oracles were uttered by the Devil, in that many of them were cruel and inhumane, tending to the sacrificing of men unto them, whereas if they had been from God, they would have been rather to the preservation, then to the destruction and defacing of Gods image and workmanship. And when they would seem to be more milde, upon deliverance from war or danger, they commanded the institution of Gladiatores, sword-fencers, whereupon ensued much bloodshed and murder. And if they were not the cause of cruelty, yet of all kinde of obscenity, for if they enjoyned not the sword-playes alwayes, yet at other times they commanded Stage-playes, the effects whereof Saint Augustine describeth at large, whereby men grew to such a height of all lasciviousnesse, that the Romansde civ. l 4. c 26 and Greeks banished them out of their territories, and made a decree, that all Stageplayers should die intestate.

4. Lastly it is common in Homer and Virgil and the Philosophers concerning their Gods, that if they named but Styx or Cocytus, they themselves would be afraid and tremble, and all the images would be in a sweat, jurato per Stygem terrorem Deorum, having sworn by Styx the terrour of the Gods. Now we know that no Prince is afraid of his own prison. And Socrates said, that a man might as well swear by anIn Apolog. Onion or a Leek, as by Jupiter, and used much to inveigh against the Athenian Gods, affirming them to be none, for which he was convicted: yet Laertius reporteth, that not long after his death there happened such a plague, that they never felt the like before or after. And consulting with the Oracle about the cause, they were answered, that it was for putting the Innocent to death. In recompence therefore to Socrates they erected an Image, and ascribed divine honours to him that had dishonoured their Gods: thereby condemning themselves, their own Religion, and their Gods. For this cause some of them misliked the Heathen Religion: but not finding a better they would not alter the old. And so much of Paganism.

CHAP. IX.

Of Judaisme. The positions of the Jews. 1 That the Messias shall have an earthly kingdom at Jerusalem, confuted. 2. That Jesus is not the Messias. The contrary proved by Jacobs prophecy. Gen. 49. 11. By Daniels seventy two weeks. Dan. 9. 25. By diverse other reasons. 3. That the Messias is not yet come. The contrary proved by sundry arguments.

THe second Religion is Judaisme, or the Religion of the Jews. The controversy between whom and us Christians is concerning Christ, whom we professe, and they deny. And because they acknowledge the Old Testament to be Gods word, as well as we, our proofs to maintain our affirmation shall be out of it, and those authors which are in most accompt with them.

The positions which the Jews hold are these.

1. That the Messias shall have an earthly kingdom, and that this seat of his court shall be at Jerusalem.

[Page] 2. That Jesus is not that Messias.

3. That the Messias is not yet come.

1. For the first, if they would give credit to the Caldee paraphrast, and al the antient Rabbins, as Rabbi Jonathan, Rabbi Simeon, Rabbi Moses, Rabbi Hakedosh, that lived before the coming of Christ, the controversy would soon be at an end. but they give most credit to their late writers, who were all moved with envy aagainst Christ.

2 It was foretold by the Prophet, that the Lord hath laid upon him the iniquity ofEsay. 53. 6. 8. us all. But this they shift off, saying it was meant of the whole people. But in a few verses after, the prophet saith, Morietur pro populo suo he shall die for the people. And it were absurd to say, that the people should die for the people; and therefore it must needs be meant of Christ.

3 It is said in the psalm. They have pierced my hands and my feet. They part myPsalm. 22. 18. garments among them, and cast lots upon my vesture. Which words cannot be understood to be meant of David, but of Chrst.

4. The Prophet saith. Rejoyce O Daughter Jerusalem, behold thy king cometh zach. 9. 9. unto thee meek and humble sitting upon an asse &c. And the prophet Daniel saith After 62. weeks, i. e. 70. seavens of yeares, shall Messiah be cut off. This the elderDaniel 9. 26. Jews could not conceive, and Philo Judeus understood it of the sanctification of the High Priest: but he might have easily gathered, that this place was meant of the Massias,Math. 11. 3. 2, 7. by John Baptist sending two of his disciples to Christ, to know whether he was the Christ or not. But that place of Daniel so troubleth the Rabbins, that Rabbi Moses Ben Nisa fell into blasphemous speeches, and said that the Prophet was deceived and overseen.

5. The prophet Agge calleth him the desire or expectation of the Gentiles: but if the Messias should be onely king of the Jews, what desire or expectation could the Gentiles have of him? it being small comfort for a nation to have a strangerDent. 17. 15. to rule over them, and indeed it was a thing forbidden the Isralites in the Law.

6. Forasmuch as it cannot be denied, that the Messias should bring felicity to all the world, how can Abraham, Isaac and Jacob, and the dead be benefited by him, if his kingdom should be upon earth, they being dead many hundred years before? And in putting this off, by saying, that all true Jews shall return to life again, they become more absurd then before; for how could that little Land of Judea, or the City of Jerusalem, or the Temple (which they say should be no bigger then it was) be able to contain all the Jews that ever were.

7. Lastly, they are by (this position) utterly injurious to the soules of the faithful, to call them out of a heavenly paradise Abrahams bosome, to an earthly Paradise.

Their second erroneous tenet is, That Jesus is not that Messias.2

1. It is said in the prophecy of Jacob. The Sceptre shall not depart from Judea, nor a Lawgiver from betwixt his feet, untill Shilo come. It is certain, that before the captivity it was alwayes in Judah, and in the captivity, they had one of their brethren, who was called Rex captivitatis the king of Captivity. After the Captivity it continued, till Arostobulus and Hyrcanus striving for it, they were both dispossest, and Herod an Idumean placed in their room, in whose time Christ came according to the prophecy: and then the Scepter departed quite from Judah. The Jews denied Christ their king: and ever since have bin subject to the Scepters of several Gentiles.

2 If they object against this prophecy, that the Maccabees were not of the Tribe of Judah, but of the Tribe of Levi: we answer, that we must distinguish of the prophecy,Gen. 49. 10. thus, That either a king or a Lawgiver should be of the Tribe of Judah: and it is apparantly manifest, that there was a Lawgiver in that Tribe till Christ came. For they confesse, that Simon Justus, whose Nune dimittis we have in our Liturgie, was the last of them, and that ever sincee, the whole company of their Sanedrim was dispersed, and the number never made up again.

3. And if they understand or conceive that the word [...] doth not signifie a Scepter, but a Tribe, and that it is meant, that Judah should be and continue a Tribe till Shiloh come, they assent to us Christians: for the Tribe of Judah continued distinct and unconfounded till Christ the true Messias came: so that our Saviour Jesus was [Page] known to be of the Tribe of Judah, of the City of Bethleem, and of the posterity of David. Nor did the Jews, ever in the Gospel cavil at this: which they would have attempted, had the confusion of this Tribe given them just occasion. But not long after Christs death all the Tribes were confounded. And the Emperours of Rome, after they had heard, that Ex Judea nasceretur Dominus orbis, that in Judea the Lord of the world should be born, presently laboured to root out the Tribe of Judah, and forced them to confound their Genealogies, and upon all miscariages and rebellions of the Jews, slue many thousands of them, and caused the rest to be dispersed into all coasts adjoyning, or to live in miserable slavery in Palestine.

4 The Prophet Daniel receiveth an Oracle from God by the Angel, that from theDeu. 9. 25. time the Oracle was given, there should be seven weeks, and 62. weeks, and one week, in the latter half of which last week Christ the Messias preached, and was slain and put an end to all sacrifices. Now what these weeks are is shewed in the scripture, that they should signifie so many weeks of years, not of dayes, so accounting every week for seven years, it makes 49. years: and so many years was the Temple in building: for three years were spent in providing materials and gathering themselves together, and 46. years in building, as the Jews told our Saviour. After [...]. 2. 20. the [...] of the second Temple and the wals of Jerusalem, there followed 62 sevens, and one seven. So that from that time, to the Death of the Prince Messiah were 490 years, or 70 times seven times.

5 The prophet Haggai saith That the glory of the latter house shall be greater then [...]. 2. 9. the glory of the former. Now in the first Temple were glorious things; As the Ark of the Lord; The Pot of manna; Aarons rod; the shew-bread; &c. And the second Temple had none of these, and yet the prophet saith, that the glory of the Latter should exceed the glory of the former: how this prophecy should hold, they will never shew, unlesse in the time of Christ the Messias, whose presence made it more glorious, then the other things did the former, for we know that 40 years after our Saviours death the Latter Temple was destroyed.

6 Petrus Galatinus saith, that the disciples of Rabbi Hillel considering these prophecies, (though they lived 50 years before Christs time) hoped the Messiah should be born in the age that they lived, being induced thereunto, by the saying of Esay in the person of the Lord; I the Lord will hasten it. And especially by Daniels [...] of the seventy sevens.Esa. 60. 22. Daniel. 9. 24.

7. That in Esa [...] with [...] final was apprehended by them for a great mystery, and that [...] in that place signifieth 600. for 600 years between Esayes time, and Christs.

8. The Jews say further, that the prophecy of the second Temple (which was a still voice coming from the Lord) should not cease, and that the Temple should not open, till the Messias came. And they have confest, that this voice ceased in Christs time, and in Herods dayes, and that the veile of the Temple rent in two pieces, and never after came together.

9. Besides these, the continual sending to and fro, by the Jews and John Baptist, Esa. 9. 7. and the disciples questions to our Saviour argues, that there was a [...] expectationLuc. 2. 25. 38. that the messiah should come at that time. As also the speech of Simeon, his waiting for the consolation of Israel. And the speaking of Anua, of the Messiah,Mark. 15. 43. to all that Looked for redemption in Jerusalem: and Lastly, Joseph of Arimathea's looking for the kingdome of God to appeare, shew that in those very times, many religious men had great hope of comfort to be brought to them by their Messiah.Lib. 16. 17. 18.

10. Again there were at that time, more then at any other, many counterfeit and salse Messiah's, either eight or ten as Josephus, testifies. As Herod, from whom the Herodians, Judas, Theudas, and others, and among them, Bar Cosba the younger, who was in such estimation among them, that all the Rabbins save one, confest him to be the Messiah.

11. Suidas reporteth, that it was related to Justinian the Emperour by Philip aLuk. 4. Mat. 11. merchant of Constantinople, who had the report from one Theodosius a Jew, that in the Catalogue of the Jews Priests was found [...] Jesus the Son of God and Mary: and that he had been admitted into the society of the Priests also, else he could not have been permitted to preach either at Nazareth or Capernaum, being of the tribe of Judah.

[Page] 12. To these we may adde that which they hold, that after Malachy, in the second Temple they should have no Prophet; till the Messiah, and that the Temple should stand, till he should come. And we see that our Saviour prophesied of theLuk. 19. 3. destruction of the Temple which accordingly came to passe.

13. Lastly, that for the crucifying of our Saviour, the prophecies of Amos, andAmos. 2. 6. Zachary were fulfilled in the eversion of the City and desolation of the Jewes. A [...]. 12. 3. 10 thing so strange, that the very Heathen seeing it, said, that the hand of God was against them. For of it self Jerusalem was so impregnable, as that it might [...] with the strongest piece in the world; Besides, Vespasian was forced to forbeare the siege a long time, for want of water to refresh his army: in somuch as he offered them not onely large proffers of peace, but that they should set down their own conditions, so they would yield, all which they stubbornely refused. But it is observed (and certainly it was because of Gods wrath against the Jews) that in the greatest distresse of the Romans for want of water, upon a sudden the little brook Silo (which for many years had been so dry, as that men passed over it on foot) did so swell and rise with water, without any natural cause, that it served abundantly for Vespasians whole army.

And to afflict the Jews the more, the Lord sent such a plague into the City, that (besides many thousands slain in the siege) they wanted ground within the wals to bury their dead, and were forced to cast them over: and such a famine, that they were compelled to eat their own children.

Titus hereupon made the first breach into the city, and that at the brook Cedron, where the Jews apprehended Christ, and at the same feast in which he was taken, to wit, the passeover. He caused them to be whipped, as they scourged our Saviour, and sold 30 Jews for a [...], as they sold Christ for thirty denaria or pieces of silver.

In the prophecy of [...] it is said. For three transgressions of Israel, and forAmos. 2. 6. foure, I will not turn away the punishment thereof, because they sold the righteous for silver &c. The Jews being urged to tell of whom the prophet meant this, (having no other shift) say, that it was spoken concerning Joseph, who was sold by the Patriarchs for silver. But this prophecy was never more fully accomplished, then in our Saviour the true Messiah, & in themselves, concerning the vengeance. For therefore suffered they that misery before mentioned and never since have been released, but scattered over the world almost these 1600 years; hated of all nations, and become little better then bondslaves, forsaken and scorned by all, insomuch that whereas thy were wont to hire Rabbins to teach them, the Rabbins are now forced to hire the Jews to be their Auditors.

The last [...] position or tenet of the Jews is, that the Messias is not yet 3 come.

To answer them in this point (besides some of the arguments against their second errour which fit this also) 1. It is said by the prophet, but thou Bethleem Ephratah, though thou be little among the thousands of Judah, yet out of thee, shallNica. 5. 2. he come sorth to me, that is to be Ruler in Israel, whose goings forth have been from of old, from everlasting. This hath been, and is confessed by all, to be a plaine prophecy of the birth of the Messias in Bethleem. And now there is no such place as Bethleem, nor any memorial, where it stood: which shews plainly, that it could be prophecied of none but Jesus, who was born there, and that he is the Messias. In which respect they are put to their shifts to make this answer. That he was born there before the destruction of the second Temple, but hath ever since layen obscure insome place, God knows where, for they know not: but he wil at length manifest himself. But this answer Saint Augustine and others have sufficiently confuted, though it be in it self scarce worthy of confutation.

2 Again, Julian the Apostata, thinking to worke despite to the Christians, gaveAn. Marcellus. leave to the Jews to reedify the Temple, and they attempting to lay the foundation of [...] it, were hindred by flames of fire, that brake out of the earth, which burnt their tymber worke, and dispearsed the stones: and though the Emperour (to encourage them to it again, supplied the Jews diverse times after with mony towards the redifying it, yet shall the fire burst out of the earth and overthrew that they did.

[Page] 3. Since which time there arose one, that took upon him to gather together again, the dispersed Jews, who called himself Moses Cretensis: this man to make himself great in their opinions, would take upon him to divide the sea, and with four hundred of his fellows would go through it dry-shod: but he and they were all miserably drowned, their friends, that stood upon the shore to see the event, being not able to save one of them.

4. Lastly the time prefixed by their Rabbins, when their Messiah should come, is expired, and they frustrate of their expectation. The time which some of them allotted to it was twelve hundred years, some thirteen hundred and ninetie, some more, some lesse. Some of them affirming, that the world should continue but six thousand years, which they thus apportioned. Two thousand yeers before the Law, two thousand years under the Law to Christs time, and two thousand years after Christ, under grace: of which are past above five thousand five hundred and seventy years already, and therefore the expectation of their Christ is now vain, and so is their Religion. So that now they are so ashamed of their former accounts and calculations, by failing of and in them so grossely, that they forbid all men to make any more, and that on pain of death. Thus are they given up and led spiritu vertiginis, so that though their eyes be open, yet they will not see, and their hearts are hardened, that they will not understand, as wasEsa. 44. 18. prophecied of them long since.

And thus much for Judaisme.

CHAP. X.

Of Mahometanisme. This Religion proved to be false by seven reasons.

The third Religion is that of the Turks and Saracens called Mahometanisme.

THese Sectaries, though they agree with us, that there is but one God, yet in 3 the main point they differ from us, and say that Christ is not the last prophet, but Mahomet is the last, and must finish all Prophecies.

Against their Religion there are seven demonstrations to prove the falsity of it.

1. Because it cannot abide the touch; for they hold that it must not be disputed of on pain of death: no question must be made of it: it must be taken upon trust: whereas Truth delighteth in nothing more then in tryal. Veritas nihil veretur, nisi abscondi, it fears nothing more, then that it should [...] come to light. And in this point, Mahomets disciples are like men that pay brasse for gold, saying it is good, but will not suffer it to be tryed.

2. If ever there were book stuft with those which are called Aniles fabulae, old wives tales, it is their Alcaron, which is every where fraught with most ridiculous untruths. Andreas Maurus a [...], and a Bishop quoteth nine hundred

Sect. 1. c. 8. 15. 15.

untruthes in it, whereof two are in one Section. 1. That the Virgin Mary was sister to Moses, and 2. That Abraham was the son of Lazarus the Begger, neither of them being contemporary by many hundreds of years.

3. Their Doctrine is carnal and foolish, placing happinesse in pleasure taken in things visible, and sensible, and hath many fond relations: as that Mahomet (being in heaven) did see not onely Gods face, but felt his hand, and that they were seventy times colder then ice. And that the Angels have bodies and heads, and one of them seven thousand heads. That the Devils are circumcised, and therefore

chap. [...]

have bodies. That the stars are nothing else but candles in a round glasse hanging down by chains: and the [...] foolish and absurd doctrines are contained in the book of their religion.

4. His promises are meerly carnal too, fit for none, but Heliogabalus; such are

chap. 35. 52. 54. 62.

those of his paradise, and honours, with the lusts of the flesh. And his precepts are licentious giving indulgence, to perjury and swearing, to revenge, and murder [Page] accounting it an impioùs thing non ulcisci injuriam, not to revenge an injury.

Chap. 3.

Their practise confirmes their permission of Polygamy: for every man may have four wives and more Concubines. They favour Adulterie, for no

23.

Adulterer is condemned without four witnesses. For the sin against nature, and coupling with Beasts, they have a toleration, nay, they which offend most this

Chap. 16.

way are reputed the holiest. And for spoiling and robbing of others in via Dei (as they call it) in the way of God: we see by experience, that it is so common with them, that it is dangerous travailing in those countreys, except there be an hundred, or two hundred in a company.

5. Mahomets Miracles are set down, but without witnesse or possibility of truth. As that he being a childe, and driving cattel (for that was his profession) the

Chap. 92.

Angel Gabriel took a lump of blood out of his heart, and closed it again. This lump he affirmed to be the original sin in man, but Anatomists say, that there is no such blood in the heart. Another as grosse as this is, That he being with one his of kinsmen abroad in a cleare moon-shine night, his Cousin requested him to cause the Moon to come down, and to divide it self: and that the one half of it, might come into his kinsmans sleeve, and the other into the other sleeve, and come whole again out of his breast, and then ascend again, which it did. But it is a great wonder that the Astronomers at that time missed her not from heaven: seeing they have noted the very least Eclypse: but indeed it was a private miracle between them two: and a man of mean understanding would conceive it impossible, that so great a body should come into a little pair of sleeves.

6. The means of propagating his Religion was unnatural and cruel, that is by the sword: for God (as he affirms) delivered a sword to him, to compell

Chap. 15.

and force men, that otherwise would not be perswaded to adhere to his Religion.

7. Lastly, this Religion and Christianity increased not the same way, for Christianity was propagated by being killed, Turcisme by killing; Christianity by Truth, the other by perjury; Christianity by the word of God, the other by the policy of men hath increased to that growth and height it is. And therefore (as we said of the two former, so here) this Religion is false and to be consemned.

CHAP. XI.

Of Christian religion. The truth thereof in general proved. 1. By the antiquity of it, out of the Heathen authors themselves. 2. By the continuance and preservation of it. 3. By the certainty. 4 By the end it leads to, viz. to God, it gives all honour to him. Deprives man of all. Other reasons. It restraines carnal liberty, allowed by false Religions; reaches to the heart. It contains mysteries above mans capacity. Teaches contempt of the world; requires spiritual worship. Confirmed by miracles beyond exception. Prophecies.

THe last and true Religion is Christianity which being in the last of the four 4 points propounded in the beginning. That the Scriptures of the old and new Testament being Gods word, whether our religion be truely grounded upon it?

Saint Peter saith, concerning this religion, we have a more sure word of prophecy, &c. that is, we are certain and assured, that the Scriptures are true, and so were2. [...] 1. 19. they, from whom we received them. And though there be but a small portion of them immediately from God, yet the rest which were delivered by the Ministery of Man, were inspired into them that left them to us, by the spirit of God, and therefore we must hold them as infallible truthes. And that the Scriptures and Christianity are so, is to be proved by four arguments, 1. from the antiquity of them, 2. from the continuance and preservation of them, 3. from [Page] the certainty of them. 4. From the end whereto they tend, for we are to [...] both the word of God and Christian religion in all the arguments subsequent, except some few.

1. Touching the Antiquity, we say, that seeing that a man is to come to God by 1 some way or means, and that (as we have seen) religion is the onely way: it must necessarily follow, that this way is as ancient as man himself; else man should have been sometime without a way to come to his Creator, if at any time he had been without religion; and so consequently have been frustrate of the end of his creation. For religio est copula relationis, religion is the [...] of relation between God and Man, the Creator and the Creature.

2. Tertullian saith, quod primum, id verum, that which is first, is true, and thisDe [...] adversus [...]. maxime holdeth as well in Religion, as in other things. For the Philosophers say, Prima entia sunt maxime vera, the first essence are most real and true. Because that as the ttuth is an affection of that, that is, so falsehood is an affection of that which is not: for falsehood cannot consistere in suo, sed in alieno, consist in any thing which is its own, but from another. Therefore falsehood must be after truth. But the Christians religion is in some sort included in that which the Jews had before Christ, so that [...] Law may be called the Old Gospel, and the Gospel the new Law. In the Law is Evangelium absconditum, the Gospel under a vail: in the Gospel is, Lex revelata, the revealed Law. So that the Jews agreed with us till the coming of Christ, and then left us.

As for the Heathen Religion, part of their stories, which are the records thereof, is fabulous and part true.

1. That part which is fabulous began with their gods, and their original: further then that they cannot go. And Homer and Orpheus write not of them till after the Trojan war, and lived after the time of Moses above eight hundred yeers, and almost three thousand yeers after the Chronology of the Bible began, which is testified by divers of their own writers.

2. And if their fabulous part come short of our religion for Antiquity, then much shorter must that part needs be which is true. For Varro (who lived not above fifty years before our Saviours time) saith, that the true Story of the Heathen could not be derived above 700 yeers before his time. And it is sure that the most ancient records of theirs which are true, began with the seven wise men of Greece, of whom Solon was the chief and most ancient: and he was contemporary with Croesus, he with Cyrus, and Esdras with him. Now Esdras was one of the last Canonical writers of the old Testament. So that we may safely conclude this against the Heathen religion, that almost the whole story of the Bible was written, before any authentique writer or record was extant of the Heathen story: and most part of it was written before the fabulous part of it was delivered to them in writing.

Their ancientest Historiographer is Herodotus, who beginneth his story with the acts of Croesus. By all which we may plainly perceive, that Christian Religion is of farre greater antiquity then the Heathen. This also we may adde, that whatsoever is either good or true in their Religion was had from the Jewes. For the Druides among the Gauls, and the Bardi (an offspring of them) derive all theirs from the Greeks, as also the Romans, and the Greeks, from Cecrops an Egyptian, as also the Carthaginians from Cadmus a Phoenician. Now Phoenicia bordereth northward upon Jury, and Egypt southward. So that all that was good in the Heathen Religion must be derived from the Jews.

The wise men of Greece enquiring of their Oracles, how they might get wisdom, and from whence the knowledge of arts was to be had, received this answer, that it was to be had from the Chaldees. Solus utique Chaldeus sapiens, the Chaldean was truely the onely wise man. Which speech in the Greek idiotisme denoteth some particular part of the Chaldeans, which was the Jews. For Abraham coming from Chaldea, was reputed a Chaldean, and the Jewes from him, were termed Chaldeans.

Orpheus also the Poet saith, that when God (being angry with mankinde) had destroyed all, he revealed all knowledge and wisdom uni Chaldeo', to [Page] one Chaldean onely. And Plato in his Epimenides referred all learning uni Barbaro. If we enquire who by this Chaldeus or Barbarus was meant, the Egyptians tell us, by calling him Theut, which in the Chaldee language signifies a stranger, which in all probability must be applied to Abraham, who was by God called out of Chaldea. And Eusebius (out of Manetho) testifies, that Abraham was had in such reverence in those parts, that their chiefest Exorcisms were wont to be per deum Abraham, by the god Abraham. And the same Manetho alledgeth, that in many places of those countreys, in their Temples, and elswhere, his name was written, and engraven for memory of him.

Again the verses of Phocylides the Poet (who lived in the fifty ninth Olympiad) seem to be translated verbatim out of the Law of Moses, and may be particularly pointed at, in Deuteronomy, Numbers, and Exodus.

But to examine their own records, Plutarch saith that Solon fetched all his wisdom from the Egyptians, and Plato his from Chaldea. Strabo saith, that Pythagoras had daily conference in Mount Carmel, and that in that mount were ambulachra Pythagorea, Pythagoras walks, and there be some of the Heathen that report himLib. 16. to be circumcised.

Eusebius saith, (out of one Clearchas a Peripatetick) that though Aristotle wereLib. 4 de praepar Evang. never in Egypt, yet he daily conser'd with an Egyptian or a Jew. And Demetrius Phalereus (that was Librarie keeper of Ptolomeus Philadelphus in Egypt) told him, that he heard the Disciples of Aristotle say, that divers Philosophers and Poets had attempted to translate the Old Testament into Greek. And in the same book, in the Epistle of Aristobulus, it is said, that part thereof was translated before the Persian Empire began, long before it was translated by the Septuagint, or seventy men. But it appeareth, that it hath pleased God in a most strange manner to leave some Register or Chronicle in every famous Nation of it: as among the Egyptians, Manetho: Sanchoniathon among the Phoenicians: Berosus among the Chaldeans: In Asia Minor, Rabbi Abidelus: among the Persians Megasthenes, &c. In Herodotus we shall finde the storie of Sennacherib: the edict of Cyrus, and almost the whole prophecie of Daniel, though somewhat corrupted.Lib. 2.

It is storied by Josephus, that Alexander being to travail towards Persia, and hearing that the Jews denyed to pay him tribute, and for some other affronts, (as he conceived) came towards Jerusalem, with purpose utterly to destroy the Jews. Whereupon Jaddua the High Priest in his rich and white ornaments, accompanied with other Priests, met him in the way. Assoon as Alexander cast his eye [...] Jaddua, and remembred that in a vision he had seen one in all resemblance like [...] him, who had encouraged him to attempt the conquest of the world; and (as [...] he had been a God) suddenly alighted, and [...] down worshipped before him, but being admonished thereof by Parmenio, he said; he worshipped that God whose Priest he was, and afterward, when Jaddua had shewed him, and expounded [...] Prophecy concerning his Monarchy, he gave large priviledges to the Jews, and dismissed them honourably.

After his dayes by the means of Ptolemy in requital of the Interpreters pains taken in translating the Bible, the Jews Religion was much propagated. Laertius in the life of Epimenides saith, that the Athenians consulting with the Oracle, concerning the cause of a great plague among them, were answered, that they were not to sacrifice to their own gods (as in the Acts) but to another which was aboveActs 17. 23. theirs, and had sent this plague among them: and withal that they must appease him by Sacrifice. But the plague neverthelesse continuing, they sent again to know, where they should sacrifice: the answer was, they should let the beasts go voluntarily, and where they staid they should sacrifice. The horses hereupon were turned loose with sacrifices upon their backs, and they stayed in the street of Mars, in a fair broad place, where they built an Altar, and dedicated it [...], to the unknown God. The like is in the Roman story.

The Romans in memory of a victory obtained of their enemies, erected a Temple to Bacchus, calling it Templum pacis [...], the everlasting Temple of peace. And afterwards consulting with their Oracle, how long it should continue, received this answer, Donec peperit virgo, while a virgin should bring forth a child, which because [Page] they conceived would never be, they called it eternum. But at the time when Christ was born, in the shutting up of an evening the Temple fell to the ground of it self.

And thus much for the Antiquity of Christian religion, and consequently for the truth of it, according to the Maxime of Philosophers. Quod primum, id verum that is true, which was first.

The second way to prove, that Christianity is the true Religion, is the Continuance, and preservation of the scriptures, [...] that Religion, is grounded.

And this is so miraculous, as that no Religion devised or framed by Man, or any false God cannot shew the like. For it is plain, that the Jews were more under subjection to other kingdoms, and oftner in Captivity and bondage, then any other Nation in the world. As under the Egyptians, Philistins, Moabits, Amorits, Assyrians, Persians, Graecians, Romans, &c. And yet, though all the Nations about them bare them deadly hatred, and sought to suppresse their Religion, and that Antiochus the Great bent himself wholly to abolish the Copies of the Law, yet were they so wonderfully preserved, that they perished not. We see, that the works of Philosophers, Lawyers, Physitians, and the like who were accompted excellent in their professions, which were highly esteemed, and for preservation whereof, all means have been vsed, yet many of them have been lost, many come into the world unperfect, and many very corrupt: yet on the other side, though the Jews were a people very odious and contemptible to other nations, and though much labour hath been to suppresse their Law; yet it stands firme and uncorrupt, withont addition or diminution, whole and perfect, notwithstanding all the worlds malice. And as of the Bible, so may it be said of their Religion, though they were transported into other Countries, and in Captivity to strange nations, they never changed it, whereas experience hath taught us, that with changing countryes, people commonly, or many times change their Religion.

The third proof is, the Certainty of our Religion. Whereas all other Religions 3 are either 1. unperfect. 2. full of Contradictions. 3. Counterfeit. 4. or Questionable, And none of these can be attributed to ours, and therefore it is the true Religion,

1. It is most sure, that what Religion soever hath his original from Man, growes by little and little, by degrees, to that which they call perfection: But at the delivery of the Law of God, all that was necessary for the Church before Christ was delivered most absolutely by Moses, all the duties towards God or man required in that state of the church, being contained in his books, and to which nothing is or could be added, or detracted from it, and in the decalogue is the sum of all moral duties; for all may be reduced to some of those heads.

2. For Contradiction, Mans Laws (as the Apostle speaks) are sealed with Yea

2 Cor. 1. 19. 20.

and Nay; but the Law of God, with Yea and Amen And the Fathers prove, that all Contradictions which seem to be in the scriptures, may be reconciled by the several Rules of contradictions in Logique.

3. That theirs are Counterfet may appear by this, that the best of their Authors have obscured their works, and kept them from the view of as many as they could, for fear of discovery of their falsities: and the best of their works, have been corrupt in some points, and gone abroad into the world, under the name of false Authors, and sometime those which have been supposititious or counterfeit have so neerly resembled the stile of the Authors, whom they have so [...], that they could hardly be distinguished from those that which were his own. But Gods

Daut. 31. 26. 17. 18

rule in giving his Law was contrary to theirs: for he will have a Copy in the side of the Ark, another for the Prince, one for the High Priest, and for every Priest one, and the like for every Tribe: and commanded the people to have chief sentences of it expressed in their hangings, in their frontlets, in the fringes of their garments, in the eyes of all men, that whatsoever evil should betide them, it might not be one whit impaired: nor would so many worthy and wise men have dyed for it, as did in the time of [...] had they suspected it o have been counterfeit in the least degree.

4. That theirs is Questionable, is thus proved. In all theirs, somthing hath continually [Page] in succeeding ages been altered and amended, something abrogated, and something added. But in the Law of God there hath been no such thing. For none of the Prophets ever went about to correct that which Moses commanded, or to adde to it, but in all their writings they have confirmed and approved, what he did.

The [...] way or argument to prove that Christianity is the true Religion, is 4

1. From the end whereto it tends. Whatsoever man produceth or bringeth forth (as unregenerate) it must needs have proprias hominis passiones, the proper passions of a man, and they will desire and seek to have man their end. But Christian Religion makes God the end, and acknowledgeth all things to come from him, as Saint James speaketh, and therefore attributeth all honour to God. Finis veroe Religionis, Jam. 1. 17. est honor [...], the end of true Religion is Gods honour, and professeth, that as God is the author of all essence, so also of all good, therefore all honour is to be given to him, none else must share with him init. But so doth no other Religion but the Christian, all other seek mans honour, either in whole, or in part.

2. The Poets and Philosophers have much stood upon the natural power and abilities of mans free-will, and given him his igniculos & semina naturae, sparks and seeds of nature, and thereby make him authour of his own perfection by [...] and encreasing what nature hath bestowed on him. But our Religion acknowledgeth nothing good to be mans, but that all good comes from God, and must be referred to him. Again, in God there must be an vnity, therfore that Religion is false, that acknowledgeth any more Gods then one. And one of their own saith, that Moses Diod Sie. went out of Egypt meerly, because he would worship but one God. The Turks, though they seem to hold that there is but one God in Essence, yet when it cometh to this point, that there is but one God that doth good, then they will have their Mediators to that God, and so consequently many Gods: but we have but one Mediator.

3. Now because we hold, that there is an innate and natural darknesse in every unregenerate man, therefore it cannot be, but that in the Religion prescribed by man, something that is good is not commanded, and something that is evill is not prohibited, and but that some lawful things are omitted, and some unlawful permitted: which we see plainly among the Athenians: for with them, the breach of faith was of so small account, that Graeca fides the Greek faith grew into a proverb. So likewise by that of Spartaneum furtum the Lacedemonians theft, we may gather the little regard they had to punish that sinne. And so likwise by the Lupercalia, Floralia, and Bacchanalia among the Romans, what liberty they took in wantonnesse and excesse, may easily appeare. No Nation of the Gentiles observed the whole Decalogue, or indeed any of the Commandments entirely; nay they were so far from keeping that of Neconcupisces, as that they thought Concupiscence no sinne: and for the rest, though they had some particular Laws respectively against the breach of some commandment, as against adultery, incest, and the like, yet they dispensed [...]. with them, as persons, time, and place, ministred occasion to them. Which we may see in the story of a King of Persia, who being desirous to marry his own sister, and knowing that there was a Law against incest, brake his minde to the Magi, desiring their opinions: they told him, that though there were such a Law, yet there was another, that the King might do what he would. Whereas our Religion is so far from dispensing either with that, or other the Laws of God, that the saints of God had rather suffer death, then them to be broken; as in the case of John Baptist, who told King Herod, Tibinon licet it is not lawfull for thee to have thy brothers wife, thoughMat. 14. 4 it cost him his head for saying so.

4. Another argument to prove the truth of our Religion is, that both it, and the Scriptures by which we are guided, go to the heart, whereas other Religions pierce not the skinne. These stop the streames, theirs make the Lusts of the flesh, but affections, Adiaphora indifferent things to be avoyded or not, ours, by prohibiting Concupiscence, stop the fountain of all sinnes.

5. Again, it is a necessary consequence, that, that which cannot come from man, comes from God. But there are some things in Scriptures which are truly Metaphysicall, and exceed the capacity of man, as that Jehovah Elohim is one God and three persons, trinity in vnity, that God should become man: that God should take upon [Page] him to be the redeemer of Mankind, and that by his stripes and suffering punishment man should be healed: that God should create a world, and out of that, gather a Church to himself. These things and more cannot be comprehended by man, and are not to be conceived but onely by our Religion.

6. Not to conceale the faults of a mans parents or friends, or to speake against a mans own countrey, stock, kinred, or his own self, is a thing altogether unnatural, and cannot come into any, but by a supernatural power. But we see, that Moses, when no necessity compelled him, spared [...] ot his own stock, but spake against his brother Aaron, for making the Golden Calfe, nor his sister Miriam in the case of murmuring, no, nor his own selfe at the waters of strife, and committed the same to writing, that Posterity should take notice of these things: Yea, and dispossessed his own children from succeeding him in the Magistracy, constituting Josuah in their stead: these acts cannot agree with the natural man, but must needs proceed from a higher cause: therefore the writers of these Scriptures, must of necessity be inspired by God himself.

7. Whereas the whole scope of Philosophers, and of the Law makers among the Heathen was, to teach how Princes might enlarge their territories, and taught it as a point of wisdom, to win by all means the favour of princes, and great men; this Religion teacheth contempt of life, the world and worldly honours in respect of God: and such was the practize of the prophets, who were so far from seeking. the favour of Princes, that they reproved them to their faces, when Gods cause was in hand. Therefore this Religion is spiritual, and proceeds; not from man.

8. Again, we know that as God is a spirit, so must his worship be spiritual and this is the scope of the Scriptures, that God be honored without Images or shadows. And though in the vnity of God, that there is but one God to be worshipped, false Religion may agree with the true, yet in this point it doth not, their Religion and the worship thereof being onely corporeal, not spiritual. For though in the Old Testament there be many Ceremonial worships prescribed, yet God disclaimethEsa. 1. them all, yea he abhorreth them, if they be performed without the inwardPsalm. 51. 17. worship; and sets down the way of worship, wherein he most delighteth, namely in a broken and contrite heart and spirit. Therefore as man is bodily, and his motions fall within the compasse of the Body, so is that worship, which comes from him, bodily, whereas Gods worship is spiritual, and not corporal onely.

9. To these may be added by us, that we had Miracles and Oracles to confirme our Religion, as they did to strengthen theirs. And those beyond theirs in divers respects.

1. The Miracles mentioned in Scriptures were not done in a corner, but openly; as were they which were done by Moses, upon Pharaoh in the sight of his servants.

2. They were notfrivolous or vain, but profitable and beneficial.

3 They were not imitable nor [...] by Magique or mans art: for what Magician can divide the Sea, or cause the Sun to stand, as in Josuahs time, or make the Suns shadow goe back, as in the diall of Ahas, or to rain Manna, as in the wildernesse;

2 Tim. 3. 8.

Jannes and Jambres are not able to stand against Moses.

2. And for our Oracles they were not as the Oracles of the Gentiles, that spake placentia, pleasing things, or, as they themselves say, did speak such things as their Kings would have them speake: nor are they ambiguous or doubtfull, such as theirs, that needed Delium interpretem, some Apollo to explain them: and in that respect (as Porphyrius testifies of them) they ever had their Postica, back-doors, evasions to help them. But ours are void of flattery, and are certain, some of them being [...]. 9. 27. fullfilled 500. some 1000. years, some 3000. years after they were, uttered, as the enlarging of Japhets tents, (which hapned not till the calling of the Gentiles) and the like.

So much to prove the truth of both Testaments, as our religion agrees with that of the Jews. Now follow some reasons proper to the confirmation of the truth of Christian Religion.

[Page]

CHAP 12.

Special reasons for the Christian Religion as diff ring from the Jewish. It purgeth the soul, shews that God is [...] The testimony of the Apostles and [...]; the knowledge of what they wrote, their Honesty. The credit of the story. Testimony from Pagans. The star at Christs birth. The crosse sacred with the Egyptians. The miracles at Christs death. The progresse of Christianity, by weake means, opposed by power and learning; contrary to flesh and blood; the excellency of the promises, power in conversions. The truth of Christs Miracles. The constancy of Martyrs, The ends of the apostles. The Divels testimony against himself.

Saint Augustine (out of [...] (de regressu animae) one of the greatest enemies thatLib. 10. ever the Church of God had) saith, that there is no true Religion, that confessethde Civ. dei c. 32. not, that the soul of man [...] to be purged, and addeth, that the Platonists received from the Caldeans, that the soul of man, non potuit perfici [...] per principia: and we know that Platos principles were [...], the Father the minde and love, which was an enigmatical speech of our Trinity. But no Religion teachethRo. 8. 3. the purgation of the soul, but ours. And it teacheth, that the word took the similitude of sinful flesh to purge away the sinne of Man. Therefore our Religion is the true, all other are meerly fabulous. For their Exorcismes and sacrifices are meerly corporeal, not spiritual, and the Christians God is not like the Heathen Gods.

2 God is [...] a lover of man, he delighteth not in cutting of throats, or burning men to ashes, like to the Devills, to whom virgins, babes, old and young men were sacrificed. And the sacrifices in the old Law were vsed in these 2 respects. 1 To be Types of things in the Gospel. 2 To admonish men, that they have deserved to be slain and sacrificed. But God is so far from the sacrificing of men to him, that he himself came down from heaven, and suffered for us, offering himself a sacrifice for our sins, and what greater love can there be, then that a man should give his life for that he loveth, there can be no greater [...] then this.

3, For the credit of the Gospel, we have Evangelists and Apostles for witnesses; And in witnesses two things are required, Knowledge and Honesty.

1. For skill and knowledge, That which our witnesses have left us upon record, is not taken upon trust, but they related it as eye witnesses. And none of theirs, either Homer, Plato, or any of them can say, as Saint John said, That which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled. For they had theirs from others, and but upon bare report. Besides, neither any of their ancient or latter Historians, though they hated the writers of the Scriptures, durst at any time offer to set pen to paper against them.

2. For the honesty of our witnesses, there can be no better reason or proof given, then that which Tacitus giveth to confirme the testimony of an honest witnesse, which is, Quibus nullum est mendacii [...], that have no reward for telling an untruth. And certainly, the Evangelists and Apostles had nothing for their paines, nay they were so far from that, as that they sealed their testimonies, with the blood of Martyrdome.

3. For the credit of the Story itself. We know, that the Sybils oracles were in so great credit among the Heathen, that they were generally beleeved. Now, if they be true, which we have of them, as ther's no question but many of them are, (divers of which we refer to Christ, being mentioned in their own writers, Virgil, Cicero and

1 John. 1. 1.

others.) it will follow, that nothing can make more in their esteeme, for the credit and truth of the Nativity, life and death of Christ, then their Oracles, for we may see almost every circumstance in them. And by reading their verses divers of their learned men were converted to Christianity, as Marcellinus Secundanus and others.

4. Tacitus and Suetonius say, that about Christs time it was bruited through the world, that the king that should rule over all the world, should come out of Jury, and for this cause it was that not onely Vespasian, but Augustus and Tiberius (who had heard the like) had a purpose to have destroyed all the Jews, even the whole nation of them, because they would be sure to include that Tribe out of which this king should come.

[Page] 5 Coelius Rhodiginus and Volateranus upon their credits leave us this in their writings that among the Monuments of Egypt was found an Altar dedicated Virgini pariturae, to a Virgin that should have a child, like to the Temple of peace before mentioned, that should stand Donec peperit virgo, untill a virgin should bring forth a child. And Postellus testifies from the Druides, that they had an Altar, with this inscription Ara primo-genito Dei, an Altar to the first begotten of God.

6. Suetonius saith, that in such a yeare (which was the year before Christs birth) in a faire day, at the time of a great concourse of people at [...], there appeared a great Rain-bow (as it were) about the Sun, of a golden colour, almost of equal brightnesse with the Sun. The Augur's being demanded the reason, answered, that God would shortly [...] humanum genus, visit mankinde. And upon the day that our Saviour was born three Suns appeared in the firmament, which afterward met and joyned into one. The Augur's being likewise questioned about this apparition, their answer was, that he was then born, whom Angustus, the people, and the whole world should worship: whereupon (as it is storied) Augustus at the next meeting of the Senate, gave over his title of dominus orbis terrarum Lord of the whole world, and would be so stiled no more.

7. But the most remarkable thing that hapned at Christs birth was the star mencioned in the Gospel, and confessed by the Heathen themselves to be stella maxime salutaris, the happiest star that ever appeared for mankinde. Plinie calleth it, Stella crinita sine crine A blazing or hairy star without haire. Vpon the appearanceLib. 2. c. 15. and due consideration of which star many were converted to the truth, as Charemon among the stoicks, and Challadius among the Platonists, who meditating upon the strangenesse of it, went into Jury and became Proselytes.

8. Now concerning the death of Christ we finde, that the ancient Egyptians, (who vsed no letters, but Characters or Hieroglyphiques) when they would expresse vitam aeternam, everlasting life, they did it by the signe of the Crosse, whereby they deciphered the badge of our salvation, which concurred with the manner of Christs death.

9. The next is, the two wonders or strange accidents mentioned by the Holy Ghost at the death of our Saviour 1. The general Earthquake. and 2. the universal Eclypse of the Sun, so often cast in the teeth of the Heathen.

1 For the first, they are not ashamed to confesse it. As [...] himselfe, and Trallianus

Lib. 2. c. 25.

and Phlegon say, that it came not of any natural cause. For in nature, every thing that is moved must have an [...] somewhat to stay upon, but this Earthquake went thorow the whole world.

2 For the Eclypse, many were converted by reason of the strangenesse of it, as Dionysius and others. For all [...] of the Sun are particular, this general and vniversal. This hapned at the feast of the Passeover which was 14a Lunae, the fourteenth day of the Moon, when it was just at the full, which is cleane opposite to the Rules of Astronomy, and mans reason.

10. It is reported, that in the raigne of Tiberius, presently upon this Eclypse, there was a general defect of Oracles. Of which argument Plutarch hath a whole Treatise; in which he saith, that a man in great credit with the Emperour sayling by the Cyclades, heard a voice, as it were, coming out of those Islands, saying, that the great God Pan was dead. The Emperour hearing this report, sent for the Augurs to know who this Pan should be, but they could give him no satisfactionNiceph. l. 1. c. 17. herein. And one asking counsel at the Oracle at Delphos about these things was told, that it was [...] Puer Hebreus, an Hebrew child, that had silenced them.

11. [...], Tertullian and Justin Martyr testifie, so doth Eusebius, that [...] Tero. c. 5. in Apolog. wrote to Tyberius, about Christs miracles (after his death) and that he died, and suffered as an innocent person. Whereupon Tiberius wrote to the Senate, commanding themEus. l. 2. c. 2. to deifie him. But the Senate refused, because Pilate had written to Tiberius and not to them. A cheife man in this opposition was Sejanus, who afterward came to a miserable end.

12. The next, and none of the least general arguments to prove the truth of Christian Religion, is the progresse of it. For whereas nature and reason teach us, that [Page] in every action fit Instruments must be had, and used, or else the action will prove defective and vain: and that the matter must be well fitted and disposed before we can work it: in this case there were neither. For in the eye of man, there could be no unfitter instruments then the Apostles, they being rude, unlearned, and most of them Mechanique Men: And for the matter to work upon, they had it altogether unprepared, nay clean against them. For the Jewes, continued the hatred to the Disciples, which they had born to the Master, continually persecuting them. And the most learned among the Gentiles, were the greatest opposite to that which they endeavoured (namely the propagation of the Gospel) as might be: as,

Vlpian the greatest Lawyer, who wrote many books against it and the Christians, Galen the greatest Physician, Plotinus the greatest Platonist, Porphyrius the greatest Aristotelian, Libanius a great writer in the Greek tongue, Lucian a great scoffer, and Julian the great Sorcerer, who not onely made Dialogues between Christ and Peter, to breed hatred and contempt against Christianity, but (being Emperour) bent all his force against it, prohibiting Christian schools, &c. Besides, if we consider the ten bloody Persecutions, wherein many thousands of Martyrs suffered, and that in most horrid and barbarous manner, and kindes. To which if we adde (which was touched before) the unaptnesse of the instruments, and the matter (the World) so rigid, ill disposed, and harsh to work upon, and yet to have the work effected, it cannot but be confessed, that Christianity is the true Religion, and that magna est veritas, & praevalet, great is the truth, and prevaileth.

13. In the next place, if we consider how averse and unpleasing to flesh and blood the precepts of this Religion are, we must confesse the premises to be true. For they give us not leave to be Libertines, or licentious and carnal, as the Religion of the Turk, of which we spake before. For instead of taking revenge of our enemies for injuries done unto us, we are bound by them to love our enemies, and to speak good of them that persecute us. Instead of committing folly with a Woman, we must not so much as cast our eye upon a woman, to lust after her, there is not the least thoughtMat. 5. 28. left at our pleasure. Non concupisces. Instead of covetous heaping up of riches, we must leave all for the truths sake.

14. The promises contained in the Scriptures to them that shall observe this Religion, are not of the nature of those in the Religion of the Epicures and Turks, &c. that is, honour, preferment, wealth, pleasure in this World, and the like; but the contrary,Mat. 10. 17. as, They shall whip and scourge you; they shall binde and leade you whitherMark 13. 11. [...]. 34. you would not; take your Crosse and follow me, and leave all and follow me. But this a man would think were not the way for sequimini me, follow me, but discedite a me, depart from me; rather a deterring and disheartning, then any manner of perswading. And in this there is a great resemblance between the Creation and the Regeneration. In the first, something was made of nothing, and here nothing to confound something, that we may plainly see and [...], that it is digitus Dei, qui hic operatur, the finger of God that bringeth this to passe, that strength should be confounded by weaknesse, something by nothing. Therefore this Religion cannot be but Divine.

15. Again, if we consider the times when Mahomet began to broach his forged Religion, we shall finde it to be in a dissolute time, a time of idlenesse and ignorance, when Heraclius and Constans ruled the Empire, the first being an incestuous Prince, one that married his brothers daughter, and exasperated the Saracens, in denying them pay in his wars: the other being a Monothelite, and bloody, having murthered his brother, both of them giving opportunity to the Saracens, not onely to enlarge their territories, but to propagate their Religion. And if we shall observe the Ecclesiastical story well, we shall finde that Age very much destitute of learned and pious men. Whereas on the contrary, when Christianity began and prevailed, the world was never so full of eyes, never so many learned men, as the Scribes and Pharisees, the Greek Philosophers, &c. yet it pleased God to work upon the hearts of many of them, in converting them to it; as upon Paulinus, Clemens, Origen, Augustine, Ambrose, and others, especially many of the Jewish Priests before these. Acts 6. 7.

16. And indeed Conversions are a great argument of the truth of Religion. The most memorable whereof we see in S. Paul, who was a zealous Pharisee, who not only had a [Page] warrant from the Counsel at Jerusalem to apprehend and imprison all sorts of people addicted to Christianity, but was a principal actor in the martyrdom of Saint Stephen. And yet he (neglecting the preferment he was like to come to, by this his forwardnesse) was content upon a sudden, to expose himself to all dangers and disgrace, to whippings, perils by sea and land, &c. and to embrace this, as the true Religion. And if any say, he aimed at honour and esteem among Christians, his practice shews the contrary: for when the men of Lyaconia would have sacrificed to him and Barnabas, with great zeal he opposed it, they rent their clothes and ran in amongst them, and told them, they were men like themselves, so far were they from vain glory.

Insomuch as Porphyrius said of him, that it was great pity, that so great a Scholar, and so near to preferment, should have been converted to Christianity. The like mayHier. be said of Origen after him, the fairest for preferment of any in his time, who being scholar to Ammonius, and preferred by him before Plotinus (afterward loaded with honours in the Common-wealth) yet he was content to leave all, and to betake himself to a poor Catechists place in Alexandria, where he was every minute in danger of his life. Never in any other Religion appeared the like examples of life and manners, as in those of the Christian Religion, as of fasting, abstinence, continence, justice, repentance, fortitude, and other holy vertues; insomuch as Plotinus (an unpartial witnesse) admiring their fortitudes said of them, Soli Christiani mortis contemptores, Christians are the only despisers of death.

17. It was an objection of the Jews we know, that our Saviour wrought his miracles,Ep. ad Aug. malis artibus, that he cast out Devils by Beelzebub. But the heathen Philosopher Longinus was of another belief. For, saith he, They say that your Saviour wrought his miracles by the skill he learnt in magick while he was in Egypt, but I hardly believe it. For I reason thus with my self: If he were a Magician, and wrought by inferiour spirits, he could not triumphare de diis, triumph over the gods. And we may reason thus with ourselves, that if he and his followers wrought this way, they would never have commanded such austerity of manners and life, and forbid all such unlawful means. But sure it is, that the Christians of the Primitive Church were of such innocent life, that Pliny the second testifies to the Emperour Trajan, that there were never more innocent people then they: and gave him counsel, that if any of them were accused for Christianity he should enquire after them, because it was contrary to the laws of the Empire, otherwise, that he should forbear to trouble them, if there were no accuser.

18. The next general reason to prove the truth of Christianity is, the constancy of those that suffered for it: not onely of men able, and of strength to endure misery, but of old and feeble men, weak and frail women and young children: and that in so ambitious a manner, as that they conceived they could attain to no greater honour, then to receive the Crown of Martyrdom in defence of it. As we may see in the story of the woman with the childe in her armes, that crossed the Pro-Consuls horse hastily, and being asked the reason, answered, lest she should come too late to suffer with the other Christians, whose names he had in his bill to be put to death, for I also (said she) am a Christian.

Tertullian hath an excellent passage concerning this constancy of Christians: NatureIn Apolog. (saith he) teacheth every man to be touched with shame or fear for the evil he committeth, and therefore malefactors desire to hide themselves, to shun discovery, trembling for fear of apprehension: Being taken and accused, they deny the fact, and confesse not easily though tortured. They lament when they are condemned, and rage against themselves, imputing it to the malignity of fate, or their stars, and renounce the fact, as knowing it to be evil. But Christians do not so, none of them is ashamed, none of them repenteth, but in that he was a Christian no sooner. If any man take notice that he is so, he glorieth: if he be accused and interrogated, he conconfesseth freely and voluntarily; being condemned, he is thankful. What evil is in all this? What, is it evil that he hath no shame, fear, denyal, repentance, or lamentation? What evil is it when the guilty person rejoyceth? whose glory it is to be accused, and whose punishment is his happinesse, &c. Now there is no sect of the Philosophers, but one Edict commanding it to be left upon pain of death would dash it, as it did in the case of Pyrrho and his fellowes: but no Edict could, or hath ever Glenced this Religion: No [...], either by [Page] pen or sword could ever suppresse it, but the Christians ever tired and made their persecutors weary.

19. Another argument is, the horrid end of the opposers of Christianity. For all the opposers and persecutors of Christians, from and before the first persecution under Claudius, to the tenth under Dioclesian, and all the Emperours that signed the Edicts against Christians, came to fearful, miserable, and untimely ends, except onely Libanius the Philosopher, that was converted to Christianity by S. Basil. As Herod, eaten with lice, Judas hanged himself, [...] died in exile, Sejanus had a traytors death, &c. So that one (alluding to the bad successe of persecutors) said to an Emperor, Parce nobis, si non nobis, pace tibi, si non tibi, Carthagini. Spare us, if not us, yet thy self, if not thy self, yet be good to Carthage.

20. The Devils testimony against himself may be another argument. For it is a maxime in Law, that how ill soever the witnesse be disposed, yet his testimony is to be taken, cum [...] in dedecus suum, when that which he testifies is against his [...]. 5. c. 18. own reputation. And Zozomen hath a story, that Julian the Apostata being at Antioch, and desirous to know why the Oracle at Daphnes in the suburbs of that City had not given answer as formerly it had done, went thither, and having offered his sacrifices, the Oracle, or the Devil rather in it, answered, that he could not satisfie his expectation, till the body or tomb of Babylas the martyr were removed, so hard a matter it was for the Devil to do any thing there, where the bones and ashes of a poor Christian lay. And Tertul challengedthe Emperor Severus (who raised the fifth persecution against the Christians) concerning his religion, saying, Suffer me to come into your Temple, and have conference with any of the spirits in the images there, and if I or any Christian force it not to confesse as much as the foul spirit in the Gospel confest, and to come out of the image, let your religion prevail, and ours take the foil. And surely the Emperour had taken that large offer, had he not feared the event.

21. Lastly, Plotinus confesseth, as Cyprian and Origen report, that Apollonius Thyaneus, and other of the Heathen, attempting to raise the images of Jupiter, Mars, &c. and effected it: but they all confest, that endeavouring to raise the image of Christ, they and their spirits were forced away with confusion. This also (to close up this point) may be added: that their gods were afraid of Styx, but now we have found him before whom Styx itself, and all the powers of Hell do fear and tremble.

CHAP. XIII.

Of the two chief parties that lay claim to Christian Religion, Papists and Protestants. Their difference about interpretation of Scriptures. The Churches authority in expounding Scriptures. An additional observation out of the Authors other workes. Rules about the sense of the Scriptures. Means for finding out the true sense: other means controverted. Addition about the Churches power in matters of faith, whether infallible. Decrees of Councels, Consent of Fathers. The Pope not infallible.

ANd now having found out the true way, and being thus far entred into it, we are come where it is divided into two. For there are two sorts of Christians that lay claim to the true way, and each party pleads possession of it, each thinking the other to tread in a by-path, and to be out of the right way. We will therefore examine, which of the two are in the right.

Christian Religion, as it now stands in these parts of the World, consists of Papists and Protestants. It will not be amisse therefore, because the Papists build upon the Word of GOD as do the Protestant, to examine the main point between them in difference, which is about the interpretation of it: and to whom this interpretation belongeth properly.

Hear what the sense of this reverend Authour was in his latter years, concerningAddition 1. points that are manifest, and matters controverted, in his sermon on 1 Timothy 3. 16. page 18, 19. concerning points clear and [...]. ‘Blessed be God that among diverse other mysteries, about which there are so many mysts and clouds of controversy raised in all ages, hath yet left us some clear, and without controversy, manifest and yet great, great and yet manifest: a false conceit is crept into the mindes of men to think the points of religion that be manifest, [Page] to be certain petty points, scarce worth the learning. It is not so. Those that are necessary he hath made plain, those that are not plain, not necessary. This were a mystery, yea a great one, (Religion hath no greater) yet manifest, and in confesso with all Christians. A way of peace there shall be whereof all parties shall agree, even in the midst of a world of controversies. That there need not such ado in complaining, if men did not delight rather to be treading mazes, then to walk in the wayes of peace; for even still such a way there is, which lieth fair enough, and would lead us sure enough to salvation, if leaving those other rough labyrinths we would be but shod with the preparation of the gospel of peace. Yea further the Apostle doth allure us, that if whereunto we are come, and wherein we all agree, we would constantly proceed by the rule, those things wherein we be otherwise minded, even them would God reveal to us. Ephesians 6. 15. that is, he makes no controversy, but controversy would cease, If conscience were made of practise of that which is out of controversy.’ Phil. 3. 15.

The Papitts hold that the Scriptures are to be interpreted by one of these four wayes. 1. Either by the Fathers. 2. Or Councels. 3. Or the Church. 4. Or the Pope, whom they call the chief Father of the Church. Concerning which we do partly agree, and partly differ from them.

1. We hold that there is a certain and infallible rule, viz. the Word of God, whereupon a man may relye, else we may begin to build, but not upon a Rock, and then our building will be subject to be overthrown and beaten down with every blast of false doctrine.

2. That the Scriptures (as Saint Peter tells us) not being of any private interpretation,2 Pet. 2. 20. we are to beware that every man interpret it not after his own fancy, because (as the same Apostle speaks elsewhere of Saint Pauls epistles) some things3. 19. are hard in them to be understood, which they which are unlearned and unstable may wrest, which ought not to be: but we are (as Hilary saith) referre sensum Scripturis, non auferre, to give to the Scripture its proper sence, not take it away, or devise one for it.

3. We hold, that God hath given the gift of interpretation to some (as Saint Paul affirms) and they are such to whom God (as he saith) hath revealed it by his1. Cor. 12. 10. Spirit; that is, a naturall man cannot interpret them aright; nor yet the vulgar or12. 10. 14. common sort, whom (as Saint Augustine saith) non vivacitas intelligendi, sed simplicitas credendi salvos reddit, rather their simplicity in beleeving, then vivacity or quicknesse of apprehension and understanding bringeth to salvat on. And if the Eunuch a man of great place, were not able to interpret without Saint Philip, much lesse the vulgar sort. But God hath bestowed this gift upon the learned, and to those of the learned which have the guist of interpretation. The extraordinary gift of interpretation, is one of those [...], 1 Cor. 12. which God gave at the first planting of the Vide [...] in 1 Cor. 12 & 14. Church, with the other gifts of tongues, miracles &c. Sometimes to men unlearned, and this was not tied to any one rank of men: but the ordinary power and gift of interpretation alwayes was and is in the Church, and the Bishops, and Pastors thereof.

4. Now forasmuch as God (according to Saint Paul) divides his gifts singulis prout vult, to every one according to his good pleasure, it were hard to restrain it to1. Cor. 12. 11. any one Order (as to that of Bishops) as some of the more rigid Papists would haveLib. 10. c. 7. it. And Stapleton (one of them) when he had done all he could to maintain his tenet, in the end was forced to confesse, that God gives these guifts extraordinary, as well to others, as to them,: as well to Amos a Herdsman, called and gifted extraordinarily, as to Jeremie a Priest. Yet Andradius, and others of them hold, that the interpretation of Bishops assembled together, may be taken howsoever.

5. Now concerning the sense of the Scriptures. As it is well said by the Lawyers, that Apices juris non sunt jus, so is it in the Scriptures, not the letters or words, but the meaning is that which is Scripture indeed. To finde out which Aquinas gives these rules.

1. In matters of faith and manners, nullus sensus sumendus nisi literalis, none but the literal sense is to be taken.

2. In point of exhortation or instruction, uti licet sensu tropologice, uti patreubique, it is lawful for us to use a figurative sense, as the fathers often did.

3. Albeit a man may draw sundry consequences a contrariis, [...], &c. by [Page] contraries, similies, and the like, by the rules of Logique, yet the literal sense, can be but one, in one place.

4. That is to be taken for the literal sense of every place, which the construction will beare, if it lead not into an absurdity, and then it must needs be a trope.

Now seeing there must be an Interpretation, and it must be that which is literal, unlesse it draw an absurdity with it: we are now to come to the examination of this sense; and because we must never looke to stop the mouthes of sectaries and hereticks, but they will still finde an occasion or place to wrangle upon, we must therefore bring them to one of these two inconveniences.

1. Either to drive them to condemn themselves in their own hearts.

Tit. 3. 11.

2. Or because the Devil doth so much blinde the understanding of some, that they

2. Tim. 3. 9.

will not understand reason, we may argue so long with them, till their folly be made manifest to all men, as the Apostle speaks.

We are to know that as in all other Sciences, so in Divinity, the judgement of every thing is to be taken ex principiis from the principles. And concerning the principleslib. 2 de doct. Christ. in Divinity, which are the Scriptures, S. Augustine saith, In eis que sunt aperte apposita, inveninutur omnia quae pertinent ad fidem mores (que) vivendi, in those things which are plainly set before us, we may finde all things belonging to faith and good life. And Saint Chrysostome, Manifesta sunt que sunt ad mores & fidem necessaria, &c. homil. 3 in 2 Thes. c 3. de locis Theolog. those things are apparent, which are necessary to faith and manners: and Mclchior Canus saith, that there are diverse places, of which none can give any other then the literal sense, or can wrest them, except he have a minde to wrangle. And Ireneus saith, [...] 2 heres. c 46, 47. that the plain places make the principles, by which all other of dubious understanding must be judged.

Now the means to finde out the true sense of the Scriptures are many, but may be reduced to six.

1. Some means there are wherein all agree, as namely, there is, pietas & diligentia adhibenda, goodnesse and diligence must be used. And in the first place, Prayer. S. Augustine saith, Oratio postulet, lectio inquirat, meditatio inveniat, contemplatio degustet & digerat, let us ask by prayer, seek by reading, finde out by meditation, tast and digest it by contemplation.

2. The second means is by conference of places. Saint Augustine saith, that the

de doct. Christ. [...] 2 [...] 8.

lesse plain place in Scriptures, is to be referred to that which is more plain, and the lesse in number to the more in number.

3. The third seemeth to be according to the counsel of the holy Ghost, Inspectu fontium, the better to discern the signification of the words to consult with the Original tongue; with the Hebrew for the Old Testament, and with the Greek for the New.

4. To be acquainted with the phrase of the holy Ghost, and this is to be gotten

Heb. 5. 10.

by the knowledge of the Dialect, Idiome or Stile of the holy Spirit, as the Apostle speaks, by use to discerne it, as the crucifying of the flesh, mortifying the concupiscence, &c. for sometimes the holy Ghost in Greek, sends us to the holy Ghost in Hebrew. And these three last are for understanding of words, the two next are for understanding of sentences and chapters.

5. The first is that which the fathers call Oculus ad scopum, to have an eye to the

1. Tim. 1.

intent: as what was the intent of giving the law, in setting down such a prophecy, doing such a miracle, and the like: as Saint Paul to Timothie reasoneth from the end of the law, against those that made evil use of the law. So saith Hilary, Ex causis dicendi, habemus intelligentiam Doctorum, we finde out the meaning of the learned, by finding out the cause why a thing was spoken.

6. The last is that which the wise men among the Jewes say, we must look round about us, behinde and before us, that is, we must well weigh the Antecedents, and Consequents, and every Circumstance, to understand any sentence and chapters, whereof we doubt.

To these may be added those of Ireneus and Augustine, That every one of thesel 2 c 45. 47. rules serve not for every thing, but to diverse things, diverse wayes and means mayde doct. Christ. l 2. be applyed for the true understanding of words and sentences in the Scripture. And therefore Stapleton committed an errour.

1. Because he perceiving that some of these rules were not necessary to all, concluded that it was not necessary at all.

[Page] 2. Because we attribute not the interpretation of the true sense of every place, to each one of these, but to all together, he therefore concludeth that they were not sufficient at all.

Now besides these means, and those of prayer and diligent study wherein they agree with us, they propound these four following (as is before said) and hold them infallible.

1. The interpretation of Scriptures by the fathers.

2. The exposition of them by Councils.

3. The practise of the Church.

4. The definitive sentence of the Pope.

Concerning the first and second of these in general we say, that as there may arise some doubt or scruple in some places of Scripture, so may there also in their expositions. And for the two last a question may be made, whether the Chuch they mean be a true Church, and whether the Pope may not erre in his sentence.

Again, as we unfeignedly hold and acknowledge, that some of their means are commendable, yet we say that they are not allowable, where they are evidently contrary to our rules or without them. And if ever they took the right course, it was by using our means, and if they erred, it was by relying wholly on theirs, and excluding ours. But take their means without or against ours, and they may erre.

As the word of God is the rule and ground of faith, so it cannot be denied but thatAddition 2. of peoples submitting to the judgement of the Church. the expounding and applying hereof, is in ordinary course left by Christ to the Church, to whom he hath committed the feeding and government of his Flock, for Christ commands all to hear the Church; and the Prophet tells us, the Priests lips are to preserve knowledge, and they shall seek the law at his mouth. Mal. 2. and if the duty of the Church be to teach and instruct her children, no question, but it is their duty to learn ofDeut. 17. her, and to submit their judgements to hers: yet this makes her not infallible in herMath. 18. 17. Eph. 4. 11. 14. determination, but gives her this priviledge, that she ought to be heard, and beleeved,Hec. 13. 17. unlesse it appear evidently, that for some corrupt and sinister end she prevaricates from the truth. It is not possibility of erring, but actual erring which makes our faith uncertain, for otherwise one that beholds the sun could not be certain that he sees it, for there is a possibility of error in the sense in judging an object. It is sufficient therefore to make our faith certain, if the rule be infallible, and that it be applied with moral evidence, so that the propounder do not then actually erre, though he be subject to a possibility of errour, and that after the use of moral diligence fit in so great a matter, there appears no probable cause why we should not assent, nor any reason why in prudence we should doubt; so Suarez. himself. Dsp. de fide 5 sect. 1 num 5. non requiritur infallibilitas permanens in proponente, sed sufficit quod actu non erret licet errare potest. Obedience to the Churches decrees doth not necessarily infer her infallibility, for then the civil magistrate, natural parents, and all superiours must be infallible, because obedience is due to them by divine law, and yet we know they ought to be obeyed, unlesse the thing commanded be evidently unlawful. And therefore none ought upon probable reasons to reject the determination of the Church, or of a lawful Councel, for besides that the command from God, of hearing the Church is cleer and evident, and therefore we ought not upon reasons that are doubtful or not evident to reject her doctrine: but follow that rule tenere certum, dimittere in certum, besides this, I say, the Church and her governours have more, and more certain means of finding out the truth then any private persons have, as the prayers of the pastors, their fastings, disputations, their skill in divine things, wherein their senses are exercised, and (which follows thereupon,) a greater assistance of the spirit, and the best means (as where many learned and pious men meet from diverse parts of the world) to know what the judgement of all the Churches is in the matter in question, and what hath been the received sense which from time to time hath been delivered to the Churches; now it is a received rule among the Casuists, that in things doubtful, after diligence used, one may safely and ought to acquiesce in the judgement of the major part of pious and learned men. Reginald prax. lib. 12. n. 90, 91. & l. 11. n. 25, 26. Besides this the Church is in possession of her authority, and therefore ought in things doubtful to be heard, for in dubiis melior cst conditio possidentis, but if the contrary be evident, then the case is not doubtful. So Thom. &cajet. [...]. [...]. q. 104, 105. and after him all the Casuists. Those that would be satisfyed in these points, may read them learnedly and [Page] acutely handled, by Baron. late Professor at Aberdene, in his Book de objecto fidei formali, Tract. 5. In Bishop Bedels letters, Chillingworths safe way, &c. cap. 2, &c. and others.

The fundamentals of Religion which are absolutely necessary for all to know and practise, are plainly set down in Scripture, and of them there is no controversy; in matters doubtful the safest way is to submit to the judgement of the Church, yet not neglecting other means, as prayer, reading, meditation, conference, &c. especially practising what we know, fol. 7. 17. and so we are sure to be kept from all damnable errours. In all other professions, common reason teaches, if any doubt arise, to submit to the judgement of the skilful in those professions, as in Law, Physick, &c. although they have no such special promises as the Church hath from Christ of being lead into all truth, and if this be not observed in the Church, it must needs prove destructive to all order, and overthrow the being of a Church, taking away that distinction which Christ hath set between pastor and people, when all shall presume to interpret, and to be as wise as their teachers, as we see now by woful experience. We submit to the judges in point of law, yet no man thinks them therefore infallible, and so may and ought we to submit to our Bishops and Pastors in point of Religion, so as not to oppose their determinations, but reverently to receive what they deliver, when the contrary shall not evidently appear: I say evidently, for in doubtful things if their judgement may not turn the scale, when it hangs in aequilibrio, either there is some fault in the beam, or their authority is very light. And therefore external obedience is required at least, so as not to oppose publikely in things we assent nor to. This agrees with what our learned Authour hath left in his other works, composed in his riper years, when his judgement was fully setled, by which this and what else he delivered in his younger time ought to be expounded and corrected. In his sermon on Matthew 6. 17. p. 223. he tells us, ‘that no man hath God to be his Father, that hath not the Church to be his Mother, and that once and twice order is taken in the Proverbs, as to keep to the precepts of our father, so not to set light by the laws of our mother, Proverbs 1. 8. & 17. 25. Ira patris & dolor matris are together in one verse, he that grieves her, angers him, and he cannot but grieve her that little sets by her wholsom orders — but now she erres, or at least is said to erre at every bodies pleasure. &c.’

Now come to the particulars.

1. For the fathers, It is a vain speculation, to beleeve that the fathers concurre 1 all in one exposition of all places of Scripture. And if we must take them where they all agree, we shal finde many places which they do not expound alike, yet, where they all agree, as in articles of faith and matters fundamental, wherein we finde a joynt harmony, their exposition ought to be received, for therein they deliver the sence of the whole Catholick Church derived from the Apostles, which in such points is by Christs promise free from errour, otherwise Christ might have no Church.

2. In their expositions, they did not usually keep the literal sense, except in point of controversies which fell in their times: for in their Homilies they followed the tropological or figurative sense, drawing from thence diverse necessary doctrins, and applications necessary and tending to good life and manners. So saith S. August. contra Julian. that in controversies which fell not in their times they spake more carelessely.

3. Again, Basile saith of Dionysius a Father, that he spake many things [...] Epl. 4. disputationis gratia by way of disputation, not [...] definitive positively against against the Heretiques of his time: and therefore in many things the fathers must be taken to have spoken per modum contradicendi, non docendi, by way of contradiction, and not positively.

4. Cardinal Cajetan affirmed in the Councel of Trent, that if he knew a true and sound exposition upon any place of Scripture, not vsed by the fathers, he would hold, and maintain it contra torrentem omnium Doctorum & Episcoporum against the current of all Doctors and bishops. And Andrad. saith as much, and all of them vse to deny the fathers in their schools. And now in regard that the fathers often dissent, they lean to that which the greatest part of the fathers say.

5. There was a controversy between Saint Augustine and Saint Jerome, whetherEpl. 1 1. Saint Pauls reproof of Saint Peter were real or not? Jerome maintaining that SaintGal. 2. 10 Paul did it onely pro forma formally, and Augustine that he did it simply, and from [Page] his heart. And though Jerome quoted the opinions of divers fathers to strengthen his, yet Augustine would not alter, holding this among other rules, that we are not to regard quis, but quid, not who, but what any man speaketh. And Jerome himself in his own exposition of the Psalms, saith, that he had delivered diverse thing, contrary to the tenet of those times: that is, in matters praeterfundamental, wherein liberty of dissenting may be indulged.

6. Lastly, the Papists themselves reject the exposition of many of the FathersMatth. 16. 18 upon this text, [Tu es Petrus, &c. Thou art Peter and upon this rock I will build my Church.] many of the Fathers holding, that it was meant of Saint Peters faith, not his person. As also they leave all the rest of the Fathers, and adhere to Saint Aug. onely in the division of the commandments: for the current of the Fathers divide them as we do, but they following Saint Augustine make but one Commandment of the first two, and divide the last into two: but these were not matters of faith. But S. Augustine was carried away in this, by a conceit of having but three commandments in the first Table in reference to the Trinity, as may be seen in his division of the Decalogue.

For the Councils which are divided into Action or Agitation of a point, and Canon.2

1. In the Action commonly is such errour, that they are forced to lay all upon the Canon, and say, that it matters not much what the premises be, so the Conclusion be good.

2. And for the Canon, we may finde in some Councils, that the Canons of one are flat and direct against another, as in the case of marriages of Priests, some for them, some against them. We see the two Councils of Constance and Basile, both [...], and both confirmed, one by Pope Martin the fifth, and the other by Eugenius the fourth. The Bulls of which (though the Canons agree) be opposite to each other. The one holding, Concilium posse errare, non Papam, that the Council may, but the Pope cannot erre: the other, Papam errare posse, non Concilium, that the Pope may erre, but the Council cannot. And the Canon of the Council of Ferrara holding against that of the Council of Florence, one, that the Pope is above the Council, and the other that the Council is above the Pope. All this shewes, that Councils are not simply infallible, but may erre, now where it is evident that they erre, being drawn into parties and factions, by corrupt interests, none is bound to beleeve their determinations, but where there is no such evidence they ought to be obeyed, as those authorised by Christ to direct and guide us in matters of salvation, and even when we are not bound to believe their decisions, yet for the peace of the Church their decrees tye us to external obedience, that is, not to oppose them, if there be no fundamental errour.

For the Church and the practise thereof. This is as uncertain as the other. For the 3 Churches of the East and West agree not in diverse points, and among other, in the case of the Popes supremcay, the Eastern Church totally opposing it. And if we urge the practise of the Church, it will be found, that at some time most of the BishopsDe spiritu sancto. e 27. were Arrians. So that in this there's both ambiguity and peril. And Basile saith, that in the case of Baptism, the Children at the first were dipped but once, and afterwardsde trina [...]. thrice, and we know at this day, they are but once dipped.Addition 3.

It is true, these shew that the Church is not simply infallible, especially in such pointsOf the Churches power to interpret scriptures. as these, which touch not any fundamental article, and that particular Churches may differ in some lesser points, and yet maintain the same faith, and keep the unity of the Spirit in the bond of peace: but all this hinders not, but that the Church is the ordinary interpreter of Scripture to her children, and that they ought to submit to her because she is accountable to God for them, Heb. 13. 17. and that none ought to reject her doctrine upon probable or doubtful reasons, but upon such as are evident, that is, such as not onely seem evident to them, for every contradicting spirit will affirm the most doubtful things to be evident to him, but such as to other pious and learned men not interested seem evident. Reginald. l. 17. c. ult. n. 234. This seems to have been the judgement of this learned Prelate in his latter thoughts. As serm. on Act. 2. 42. p. 27. where he hath these words, fit to be written in letters of gold. ‘The ancient fathers thought it meet, that they that took upon them to interpret the Apostles doctrine, should put in sureties, that their senses they gave were no other, then the Church in former time hath acknowledged. It is true, the Apost. spake from the spirit, and every exposition of theirs was an oracle, but that was their peculiar priviledge, but all others after them, are not to utter their own fancies; [Page] and to desire to be beleeved upon their bare word, but onely on condition, that the sense they now give be not a feigned sense, but such an one as hath been before given by our Fathers, and fore-runners in the Christian faith. Say I this of my self (Saith the Apostle) saith not the Law so too, give I this sense of mine own head, hath not Christs Church heretofore given the like: which one course, if it were strictly held, would rid our Church of many fond imaginations, which now are stamped daily, because every man upon his own single bond is trusted to deliver the meaning of any Scripture, which is many times nought else but his own imagination. This is the disease of our age.’ Thus he.

The last way they prescribe is that of the Popes. And that they may erre in 4 their interpretation may appear in that many of them were not sound in the faith. Saint Jerome saith that Damasus Pope, did consent ad subscriptionem hereseos to the subscription of heresy: and Ambrose reporteth that Liberius the Pope, though for a while he was orthodox, and for not subscribing to the condemnation of Athanasius he was banished into Thrace, but shortly after he became an Arrian, and at one of their Councels subscribed to heresy. Honorius the first, after his death was accursed and condemned, in the thirteenth Action of the sixth general Council of Constantinople, held anno 680. under Constantinus Pogonatus the Emperour, quia impia dogmata confirmavit, for confirming wicked opinions: which were those of the Monothelites. But to shift off these things, they have nothing to say, but that the Councils were corrupt, and not onely they but the writings of Beda shall be corrupt. So that we see that none of these rules severally are infallible, Let us see them a little together.

In the administration of the Sacrament of the Lords supper to infants, we may see they fail: for S. Paul saith, Let a man examine himself, and so eat, &c. which a Childe [...]. Cor. 11. 28 cannot do, And in this and other things wherein they fail, they are forced to say, We beleeve not the Fathers, because they say it, but because they say it according to rules. And if they beleeve it in respect of the person that speaketh, not the quid, the reality of the thing, they erre much, though Stapleton say, that the interpretation of a Bishop, though unlearned, is to be prefer'd before that of a learned Divine, because of his office and authority. Andradius yet saith, The Fathers are to be beleeved, not in whatsoever they say, but in whatsoever they say according to their rules: and so say we.

And thus much for the Preface.

CHAP. XIIII.
Summa Religionis.

Christian Religion divided into the Law and the Gospel. Additions about the use of the Law. That the Law of Christ is part of the second Covenant, &c. The judgement of the Authour out of his other Books. That the Gospel is Lex Christi. The Law handled first. Reasons for this order. What the Law teacheth: and what the Gospel.

IN the next place, we are to treat of the Summe of Christian Religion it self in it self. And this according to the ancient division consists of

1. The Law.

2. The Gospel.

The Law, that is, the moral Law, as it is explicated and enlarged by Christ, is a partAddition 4. that the moral Law is an essential part of the gospel or second [...]. of the condition of the second covenant, and therefore an essential part of the Gospel, which consists not barely of promises, but of precepts too, and those more high and perfect then any before Christ, and therefore is the Gospel in the Scripture often called the Law of Christ, and so usually stiled inall antiquity. The moral Law, as it shews men their sins, and so convinces them of the necessity of Christ, so the knowledge of it may be needful before the Doctrine of faith: but as it is the rule of Christian obedience, and a condition of the second covenant, which is the most proper consideration of it, so it ought to follow the doctrine of faith, and so it doth in the most authentick Catechism of this Church, viz. that in the common prayer Book. It is true that, Luther and after him many Protestant Divines in their heat against the Church of Rome about the matter of justification, seem to make the Gospel a Doctrine consisting meerly of [Page] promises, and to say that Christ gave no Law, but onely explicated and vindicated the Law from the false glosses of the Scribes and Pharisees, in Matth. 5. 6. and 7. as if the moral Law were no part of the Gospel, or what Saint Paul speaks of the Law of Moses, and the works of that Law were to be extended to the Laws of Christ also, and the works of the Gospel, and that the onely or chief use of the Law now, is to bring men to Christ, from which and other the like principles unawares by them laid, and by the vulgus of our Divines swallowed without examination, the Antinomians, Libertines, Familists, and other Sectaries have by necessary consequence drawn those damnable Doctrines, which these Divines little dreamt of, or if they had considered, I suppose they would have revised these principles and retracted them, or else have spoken more warily then they have done. The truth is, that in that sermon on the mount Christ delivers the new Law or Law of the Gospel, wherein the substance of Christian religion, and the way to salvation is contained, and that he doth not therein onely barely expound the Decalogue given by Moses, but as a Legislator delivers his Law to be observed by all that beleeve on him according to the tenure of the second Covenant, was the constant opinion of all the Fathers, and of the whole Church, as among others is fully proved by the incomparable H. Grotius both in his comments on Matth. 5. and in his book de [...] belli & pacis, l. 1. c. 2. n. 6. and if any desire a list of names, and testimonies of Fathers, and ancient writers to that purpose, they may read them in a tract written by a learned and judicious Divine Dr Hamond, in the passages between him and Mr Cheynel p. 129, 130 &c. And that this learned Prelate was of the same minde, is evident in his other works perfected by himself, especially in his sermon on Psalm 2. 7. p. 16, 17. where among other things we read thus. ‘The very Gospel hath her Law, a Law Evangelical there is, which Christ preached: and as he did, so must we do the like. It is not without danger to let any such conceit take head, as though Christian Religion had no Lawpoints in it, consisted onely of pure narratives: beleeve them, and all is well. And true it is, that such points there be, but they are not all, there is a law besides, and it hath precepts, and they are to be preached, learned, and as a Law to be obeyed by all. Look but unto the grand commission (by which we all preach) which Christ gave at his going out of the world. Go, saith he, preach the Gospel to all nations, teaching them to observe the things which I have commanded you: lo, here is commanding, and here is observing: so the Gospel consists not onely of certain Articles to be beleeved, but of certain commandments also, and they are to be observed. Now I know not how, we are clean fallen from the tearm Law, that we are even fallen out with it, the name of Law we look strangely at, we shun it in our common talk, to this it is come, when men seek to live as they list. We have Gospel'd it so long, that the Christian Law is clean gone from us: and I shall tel you what is come by drowning this tearm, Law, Religion is even come to be counted res precaria, no Law, no no, but a matter of mere entreaty, general perswasion, &c. The reverend regard, the legal vigour, the power, the penalties of it are not set by. The rules, no reckoning made of them as of: Law writs, none but onely as of Physick bills, if you like them, you may use them, if not, lay them by, and this comes by drowning the tearm, Law. If the name once be lost, the thing it self will not long stay. And after. Christian Religion was in the very best times called Christiana Lex, the Christian Law, and the Bishops Christianae Legis Episcopi, Bishops of the Christian Law, and all the ancient fathers liked the tearm well, and took it upon them. To conclude, Gospel it how we will, if the Gospel hath not the Legalia of it, acknowledged, allowed, and preserved to it, if once it loose the force and vigour of a Law, its a signe it declines, it growes weak and unprofitable, and that is a signe it will not long last, we must go look our salvation by some other way, &c.’ Thus we see how he contradiets the popular errours of these times about Law, and Gospel, and therefore it cannot be conceived that his discourse here tends to the nourishing of such dangerous and novel opinions as our solifidians do now cry up.

If we have the summe of these two we may assure our selves, that we have as much as is needful for our salvation: and the summe of them both are necessary principles. The Evangelist hath them both in one verse. The Law was given by Moses, John 1. 17. but Grace and truth came by Jesus Christ. Seeing then that these are the two parts, we are to consider in the first place, which of them is first to be handled. We say we must speak first of the Law.

[Page] 1. First because the Law and the Gospel are nothing else, but two Covenants which God made with mankinde, and in that respect are called the Old and New Testaments, considering them not as they are in the Books (for so in the old Testament; there is the Gospel also, the Law being as S. Aug. saith, Evangelium absconditum, and the Gospel Lex revelata the Law revealed: the Gospel the new law, and the Law the old Gospel) but as they be Covenants. Now taking them as Legacies in a will, there are in a Testament two parties necessarily required. 1. The Testator or Legator. 2. The Legatee, or the party to whom the Legacy is bequeathed. So in each Covenant, both of Law and Gospel, there were two parties. The first between God and Adam; the Covenant on Gods part, was to give to Adam, paradise, felicity: and on Adams part to return to God perfect obedience.

This did Adam receive power and strength to perform, but he abusing this power, and opposing it against God, justly incurred the forfeiture of his felicity, and the penaltie of morte morieris, death and misery, opposite to Paradise, from which the strength given to him by God might have preserved him. Now this Covenant being broken and made void, it pleased God in his mercy (not regarding this forfeiture) to make a new Covenant, the Covenant of faith in which there were two bonds: one between God and Christ, and another betwixt Christ and us: on Gods side felicity, on Christs part satisfaction to God for us, on our side faith unfeigned, with new obedience, but this not by our own strength, but by the power of Christ, and his Spirit. For as man fell, and by his fall lost all that he had, so, if he would recover that which was lost, he must make satisfaction for it: but this he could not now do, and therefore Christ undertook it for him, suffered for him, and removed the penalty, satisfyed the forfeiture, and thereby restored to man all that he had lost.

Now Christ had a double title to heaven, one of inheritance, and the other of purchase; the right of inheritance he had by nature, in that he was the Son of God, which he claimeth to himself, the other he giveth to them that lay hold on him side viva, non ficta, by a lively and unfeigned faith; and therefore this is called the Covenant of faith, which we have not by our own strength, but in Christo, by the power of Christ.

And the reason of this second covenant was, that now Adam having lost his own strength by breach of the first, all power and strength should be now from God in Christ, and all the glory be given to him. For if Adam had stood by his own strength in the fist, howsoever God should have had most glory, yet Adam should have had some part thereof for using his strength well, and not abusing it when he might; but kept his standing: but that God might have all the glory, he suffered the first Covenant to be broken, and permitted man to fall, for which fall he was to make satisfaction, which he could not do but by Christ, nor perform new obedience, but by the grace of God preventing us, and making us of unwilling, willing, and of unable, able, to do things in that measure, that God will require at our hands.

So that the first Covenant (the Law) was weak and imperfect, standing upon a promise in figure, and a curse without figure; a curse indeed: but the promise being performed in Christ, and the curse abrogated by his death, then came those perfect things, and imperfecta abiere, the things which were imperfect were done away,1. Cor. 13. 10. as the A postle speaks.

The first covenant [...] is said to be given by Moses, yet was it not received by us, we had not the hearts to take it, till the coming of Christ: but in the Gospel it was not onely [...] given, but [...] brought to passe and fulfilled per Christum by Christ.

And we must observe withall, that the moral Law it self is not changed, but the ceremonies onely taken away by Christs truth, and the curse thereof by Grace: so that the bond of the keeping the Law, is not cancelled by Christs coming, but [...]. 5. 17. remaineth in force still, and is to be performed as he himself testifieth. Think not that28. 20. I am come to destroy the Law, but to fulfil it. Christ came not to repeal his fathers statutes, when he spake his last words to the Disciples, Teaching them to observe all things whatsoever I have commanded. Now these things standing thus, and the Law being first in time and order (for we begin with the imperfect) that is first to be taught.

[Page] [...]. Another argument of this Order is, That humiliation is first by the Law, and the course of teaching, is first by humbling men by the Law, in letting them see what they are, which hath beene the order vsed from the beginning of the world. It was the course of Gods own proceeding upon the violation of the first Covenant, for after Adam had transgressed, and remained till evening in expectance and fearGen. 3. 9. of punishment for breach of the Law, and therefore had hid himself; then first began the Law to passe upon him, by way of judicial proceeding. First he is called forth.11 Vbies where art thou? and then examined, Edisti hast thou eaten? and upon 12 his confession of the fact, sentence of death passed upon him. Jgitur, Because thou 14 hast done this &c. But yet presently after came the Gospel, the promise of Christ. So God came first with his vbies? and that is the Law, and after came Semen [...] 15 the seed of the woman, which is the Gospel. And God likewise took the same order after the floud, when he taught Abraham, Ambula coram me & [...] integer, Gen. 17. 1. walke before me, and be thou perfect, which is the onely end and scope of the Law, so that the Law was first given to him, an [...] then was he instructed in the Gospel,22. 18. In semine tuo benedicentur omnes netiones terra, In thy seed shall all the nations of the earth be blessed.

And this was the way that Moses taught the people. Take the Book of Deuteronomy, which is the iteration of the Law, after the three first chapters, in the fourthDeut. 18. 15. he begins to teach the Sum of the Law, Therefore shalt thou keep &c. till the 18. Chapter, and there he tells them the Gospel, That God would raise up a ProphetAct. 7. 37. from the midst of them, like unto him, &c. Which Saint Stephen applied to Christ. This was also the Course of the Prophets. Esay in his first 40 Chapters, (thoughEsa. 40. in grosse there be some promises of the Gospel intermingled) yet the scope and beginning of it is to teach the whole sum of the Law, and the rest is the sum of the Gospel. But more plainly in his first Chapter, from the beginning to the 18. verse, theres a bitter invective, and denunciation of the Curse of the Law; but fromC. 1. thence to the end of the Chapter is the promise of the Gospel. Come then &c. If your sins were as red as scarlet &c. And the first psalm is nothing but a recapitulation of 18 the Law, with the promises and Curses thereunto annexed, and the second Psalm, a prophecy of the coming of Christ, and of the Gospel. So Saint John the BaptistMat. 3. 7. beginneth with the Law, and tels them of the axe laid to the root of the tree, and in 10 the next verse ends with the Gospel, Ego baptzio vos, I baptize you.11

And its Christs own order too (who was the great prophet of the New [...],Mat. 23. 12. and whose method ought to be our Jnstruction) He that humbleth himself shall be exalted, first Humiliation, and then exaltation; now theres no humbling but by the Law, and therefore it is called Humiliator, the humbler.

It was also the practize of Saint Paul in his Epistle to the Romans, (which is held to contain the sum of Christian Religion) after his proemium, in the 17 first verses from the 18 of the first Chapter to the 21 verse of the 3. Chapter, he speaks all of the Law, all under sinne, Jews and Gentiles, and unregenerate and regenerate, and at last includes himself in the number: but after, he delivers the sum of the Gospel, shewing in what Covenant we must looke to be saved. And this Epistle the learned will have to be our warrant for this practize.

And such was the form of instructing in the primitive Church taking pattern from Saint Paul. First Repentance from dead works, which includes the Law, and thenHeb. 6. 1. faith in Christ, which shews the Gospel. So that this must be our Order, The Law first, and then the Gospel. So much for the Order.

Now the Law containeth three things.1

1. Praeceptum, that which is required of us; fac hoc & vives doe this and thou

Gen. 42. 18.

shalt live.

Psa. 19. 12.

2. Transgressionem praecepti & delictum, which shews us how farre we are from the duty that is required of us by the precept; Delicta quis intelligit?

3. Paenam [...], the punishment we must look for and expect for the

Gen. 2. 17.

breach of the precept by our sins, Morte morieris, thou shalt die.

And the Gospel also teacheth three things.2

1. Liberationem, how we are delivered from the Curse of the Law, [...] agnus Dei

John. 1. 29.

Behold the lamb of God that taketh away the sins of the world.

2. Certitudinem, how we may be assured that this deliverance pertains to us, to

2 Pet. [...].

make our calling sure by good works.

[Page] 3 [...]. according to King Davids, Quid retribuam? what shall I render to the Lord? what we are to perform, new, and true obedience, not that secundum [...] summum, jus, but secundum [...] that which is accepted of in Christ, the neglect or none performance whereof makes a forfeiture of what God hath given or promised. So that our new obedience is not onely to look back as an act of gratitude for benefits received, but also (and that cheifly) forward, as a condition to which is annexed by Gods free grace in the Gospel, the promise of eternal life. Matth. 5. 20. and 7. 21. Ro. 8. 13. Gal. 5. 21. 2 Pet. 2. 20. 21. 2 John 8.

CHAP XV.
The Law.

In the law foure things frist, the work to be done. The [...], the Pandects of moral laws. The laws moral known before Moses, written in mens hearts, proved in particular. In every law there is evill to be avoided, and good to be done, both must concur. S. Pauls Three rules, of piè, juste, sobriè. Saint Aug. his three rules, [...] contrary to three rules of corrupt nature, secondly the mahner of doing, requires first, Totos, secondly, totum, thirdly, toto tempore. Thirdly, the reward Fourthly the punishment.

VVE learned in the general Preface, that we are to depend onely upon Gods provid [...], and so we are to conceive of him as a mighty prince and king, for so he is stiled in the Apocalyps. Rev. 19. 16. Who as he hath a Reward for us, so he hath his [...] his worke house, his place of probation and [...] for us, which house is the world and that being in his work-house we have our agenda, work to be done. And the Law, as the Rabbins call it, is Therash magnashoth, Doctrina agendorum, the things we must do are contained in it. And as there be four things in all good Laws in the world; so are there in this, which is Lex Creatoris Mundi the Law of the worlds Creator.

1. Opus. The work prescribed to be done. This ye shall doe.

2. Modus. The manner how it must be done. Thus ye shall doe it.

3. Praemium The Reward for it being done. In palatio, in Heaven.

4. Poena the punishment for it being not done. In Carcere, in hell.

The action.

1 Opus. The action or work. The Decalogue is as it were the Pandects, a Book of all the Offices, works and dutyes which God requireth at mans hand, and the Lawyers Pandects are nothing else but Comments upon these: these are the true Ethica Christiana, Christian moral duties, transcending all other whatsoever. And in this respect are they of the Church of Rome to be commended, who though they teach their youth other Arts, yet teach them no other Ethicks then these: Logique and Physiques and Metaphysiques they learn them, but for Ethicks they refer them especially, as the reformed Churches have done, to these of the Decalogue, which indeed is the true Regula morum, the just square of all our actions, for they ought not to be shorter nor longer then this.

But because the Law is said to be given by Moses, there may arise a doubt from [...] hence, that seeing the Law was not given till aboue 2000 years after the Creation, and that the world was so long without a Law, why may not we live without a Law now, aswell they did before Moses.

Our answer is. That they lived not before Moses, without the Law. They hadResp. many parts of the Law, some of the Ceremonial Law, by special Revelation from God, and all the moral Law written in their hearts, they had the knowledge of beasts cleane and uncleane, of sacrificing, of praying or calling upon God: of the younger Childrens subjection to the elder. Abraham had the Law of Circumcision: he and [...] paid Tithes; and many other Laws they had before Moses wrote them. And as Saint Paul saith, The Gentiles (both before and after) doing by nature the things contained in the Law, these haveing not the Law, were a Law unto themselves:Rom. 2. 14, 15 what to doe? not what they listed, but the work of the Law, written in their hearts, instead of Tables of stone.

That is, the effect of the Law, which is equivalent to the Law it self, which he [Page] proveth thus, because their conscience bare witnesse, and their thoughts reflected on their actions, accused or excused themselves in what they did.De Trin. l. 14. c. 15.

And therefore S. Augustine saith, that every man had this law in his heart, which is to be understood after the fall, for before that, all was perfectum, perfect. Mali multa recte laudant, multa recte reprehendunt, quibus autem regulis faciunt hoc? ubi eas vident? unde illud habent? quod homines sic vivere debeant, cum ipsi non sic vivant, sunt regulae justae, mentes eorum injustae, regulae immutabiles, mentes eorum mutabiles, vel hoc argumento, &c. Evil men commend many things truly, and reprove many things as justly: but by what rules do they so? whence have they it, that men ought to live so, seeing they live not so themselves? why, these rules are right and good, though their minds be not so, the rules are unchangeable, though their mindes be mutable,John 1. 5. &c. Yea, he concludes, that they finde them in libro lucis, in the book of light and truth, howsoever they are blinde, (and as S. John, the light shone in darknesse, and the darknesse comprehended it not) which truth being in God, as a seal, makes the same impression in the minde of man, yet keeps it self whole, and where this print or impression is fet, it can never be wiped out. And thus we see, that all men ever had, and have the effect of the Law in them.

And this we will prove from the performing the duties required in the law before it was given, this may appear before the written law in all the ten Commandements.

1. For the first Commandement. Though it be not very plain, that Terah with

Gen. 11. 31.

Abraham, Lot and Sarah departed out of Vr of the Chaldees into Canaan, because of the idolatry of the inhabitants, yet soon after there is a very plain place for it. Jacob

35. 2.

commanded his houshold to put away their strange gods.

2. For the second. Jacob buried the idols under an Oak, and in that Rachel hid the

35. 4.

images under the Camels litter in a godly zeal, as some think.

31. 34.

3. For the third. Abraham caused his Steward to put his hand under his thigh,

24. 3.

and swear by the Lord of Heaven and Earth, that he should not take a wife for his son

31. 53.

of the daughters of the Canaanites. And we may see a solemn oath taken between Jacob and Laban.

2. 3.

4. For the fourth. We may see the observation of it plainer before the giving of

Exod. 16. 23.

the Law, in Exodus, in speech about gathering a double portion of Manna of the Sabbaths Eve.

5. For the fifth. we may finde in one place, how Esau cryed for his fathers

Gen. 27. 38.

blessing: and in another, how he stood in awe of his father, though he were

41.

otherwise prophane, for he would not kill his brother Jacob, while his father was alive.

6. For the sixth. we see a plain precept. Whosoever sheddeth mans blood, by

9. 6.

[...] shall his blood be shed.

7. For the seventh. Judah would have burned Thamar for playing the whore.

38. 24.

and Shechem was slain for ravishing Dinah, and the whole city spoiled by her brethren.

34. 31.

For their answer to their father Jacob was, should he deale with our sister as with a harlot?

8. For the eighth. The putting of Josephs cup into the mouth of the sack was

44. 7.

enough (though among the Egyptians) to clap his brethren in prison, and God forbid ( [...] they) we should doe this: that is, steale.

9. For the ninth. Because Judah had promised to send a kid, he performed it, though

38. 17.

(as he thought) to a harlot.

20.

10. For the tenth. There was no act, nor purpose of heart in Abimelech against Sara, as appeareth, yet the sinne of concupiscence was punished in him, by God: Behold

Gen. 20. 3.

thou art buta dead man, because of the woman which thou hast taken. Notwithstanding Abimilech had not yet come neer her. So Pharaoh was plagued for her,

12. 17.

in the same case.

By this we see, that there was a Law before the written Law.

The summe of the Law is this: Ambula mecum, walk with me, or before me, andGen. 17. 1. the means to do this, is Love. Can two walk together (saith the Prophet) and not be agreed? if they love they will not part. So that love must be the ground, and toAmos. 3. 3. love Christ is to keep his Commandements. Now there is no Love but betweenJohn. 14. 15. likes, so that we must be integrl perfect,, both in body and soule, not outwardly alone, but inwardly too.

[Page] The Law consists in two Duties. 1 In avoiding or not doing Evill. 2 Jn doing that which is good. Both put together by the Prophet. Cease to do evill, learnEsa. 1. 16. to do good. And by the Psalmist. Eschew evil, and do good.17.

The sinne against the first of these, is called Peecatum Commissionis, sinne of commission,Psa. 34. 14. and the sinne against the second is called Peccatum Omissionis, sinne of omission. In regard of the first, we are called [...] Dei, Gods souldiers against his enemies, Sine and Satan, and therefore are we said to be the Church Militant. In respect of the second, we are stiled Operarii Dei, Gods labourers. In regard of the first, we are called innocentes, guiltlesse, And of the latter, Boni et justi, good and [...], or viri bororum Operum, men of good works.

But in any good work, these two [...] go together. For the Jews were very observantJer. 5. 8. in offering Sacrifices to God: but because they burned in Lust, and every one neighed after his neighbours wife, their sacrifices were not accepted: and it wasEsa. 1. 11. in this respect that God to'd them, he was full of their Libamina, their sacrifices. On the other side, be we never so innocent, yet if we doe not to our power pascere & vestire, feed, and cloth, do good works, we sinne et [...] bonum sit non secisse malum, tamen malum est [...] fecisse bonum, as it is good not to do evil, so is it evil not to do good. For in keeping of the Law facere & abstinere must concur. Yet if we could keep the second, we should not so greatly offend in the first.

Saint Paul in his directions to Titus giveth these rules, that as we must deny ungodlinesseTit. 2. 12. (theres the abstinere) so we must facere too, live soberly, justly and Godly; that is, 1. Pie, Godly, towards God. 2. juste, justly, towards our neighbours. 3. Sobrie, soberly towards our selves. And for these three Saint Augustine hath three rules, or natural principles.

1. Deterius subiiciendum prestantiori, quod commune habes cum Angelis, subde Deo: Let man subject himself to God: and his Angel-like reason to God his best director. This is pie.

2 Quod commune habes cum brutis, hoc subde rationi, Let mens faculties common to them and brute beasts, submit to reason. And this is to live sobrie.

3. Fac quod vis pati let every man do, as he would be done by. And this is juste.

And the corruption of these is by three contrary rules.

1. The first; as the Satan said to Eve. Dii eritis ye shall be as Gods. Be not

Gen. 3. 5.

6. 2

subject.

2. The second, as the Tempter said to the sons of men. videte & nubite, quod libet licet, voluntas lex esto, see and marry, do what liketh you, Let your will stand for a Law.

3. The third. Machiavels principle. Quod potes fac, bonum prestantioris, bonum communitatis. Do what you can, [...], [...] quod potes: that you can do is lawful. So much of the first thing in the Law. The Action or work.

2. The second thing required in every law, and so in this, is the manner, how itThe manner. must be done, which by learned men is much dilated. We will reduce them all to three things. We are to do it, 1. Toti. 2. Totum. 3. Toto tempore, or Semper.

1. Toti. as Jacob said to Rachel, you know that with all my power I have served

Gen. 31. 6.

your father: and no doubt but he would yeeld as much service to God as he did to Man.

[...]. 5. 18.

2. Totum. with our whole souls and bodies we must endeavour to keep the whole

Gen 6. 22.

Law, not as Naaman did, keep it by halfes: but as Noah, who did all that the Lord

7. 5.

commanded him about the Ark.

3. Toto tempore, not for a time onely, but all the dayes of our life. Noah was [...]

Gen. 6. 9.

tempore justus, righteous all his life: and Abraham was juvenis & senex idem, the same man in his age that he was in his youth.

Now for the Reward or Punishment (which are the two other things required in3. Reward. a law) it stands thus. That if a man break one part of the law, the commanding part,4. it is impossible that he should escape the other part, the sanction, which bindes overPunishment. to punishment. Therefore God hath taken order, that though men can over-reach the law in one part (that is, in contemning it) yet on the other part, punishment shall over-reach them. So saith S. Augustine, Aut faciendum, aut patiendum quod debemus, we must either do what we should, or suffer what is due. And this was known, before the giving of the law. That God was righteous and the people wicked. It was [Page] the confession of a wicked Egyptian King. And both reward and punishment wereExod. 9 27. set before Cain. If thou do well, shalt thou not be accepted? And if thou doest notGen. 4. 7. well, sin lyeth at the door. Like a savage Bear, or Mastiffe-dog, or a Blood-hound. So long as thou keepest within doors, that is (as the Fathers expound it) as long as thou livest, thou mayest happily escape punishment for thy sin, but whensoever thou goest out of the doors, out of this life, then vae tibi, he will flye upon thee, then this Blood-hound will never lose the sent, till he have brought thee to perdition and destruction

More directly: for the Reward, its to them that doe well. 1. For temporalReward to the well [...] Gen. 39. 3. benefits in this life: Because Joseph feared God, the Lord made all things prosper under his hand. 2. And secondly, for eternal benefits, felicity after this life. Enoch was5. 24. [...] to everlasting life, because he walked with God.

For punishment, tis to them that do evil. First, temporal punishment in this life, as we see in the case of Adam, Eve, Cain, and Josephs brethren: but especially inExod. 9. 27. Pharaoh, which made him cry out as we heard before, Justus est Dominus, &c. The Lord is righteous, and I and my people are wicked. It was his sin drew those temporal plagues upon him. 2. And secondly, eternal punishment in the life to come. So we read of the Spirits in prison for being disobedient in the dayes1 Pet. 3. 19. of Noah, who preached repentance to them: so that they were condemned for transgressing the law of God preached by Noah.

CHAP. XVI.

That the moral Law of God written by Moses, was known to the Heathen. 1. The act or work was known to them, as it is proved in every precept of the [...], yet their light more dimme in the 1. 2. 4. 10. S. Pauls three rules of Pie, sobrie, juste, known to them. 2. They knew the manner of performance, Toti, Totum, Semper. 3. They knew the rewards and punishments.

AND thus we see, that Gods written Law, which is Natures Law, hath all those conditions that any Law should have. For this Law, which was before Moses, was nothing else but Moses's Law in the hearts of men: as if a man would get a thing by heart that is not written. For what Laws then they had from GOD they kept in their hearts by tradition.

But now peradventure they will say, that these Laws and the four Rules, appear onely in the Scripture, and were observed by the Jewes and those mentioned in the Scripture onely, but other Heathen took no notice of them, nor used them by the light of Nature, and therefore think themselves not bound to them, but are at liberty to use, or not use them.

To this we say, that by the writings of the Heathen themselves it appears that they had these rules written in their hearts, and received many of them, the son from the fathers ascending even to Noahs sons, Sem, Ham, and Japhet, though in some of the Commandements it may not seem so plain as in the rest, for in every Commandement they introduced some corruptions of their own heads, and declined diversly from Gods Law.

First, for six of the Commandements it is manifest, as the 3. 5. 6. 7. 8 9. the more1 The action. obscure are the 1. 2. 4. 10.

3. For the third Commandement. It was a law among the Egyptians, Perjuri poena capitali plectentur, let the perjured be punished with death, as Diodorus Siculus reporteth. And it was the law of Rome in the 12 Tables [...], swear notSoph. in Stob. rashly. And Sophocles saith, that when an oath is taken [...], the soulSerm. 27. will be more cautions to sin against God and to injure man.

5. For the fifth, Homer saith of one that had a misfortune, that it came quia parentes non honoravit, because he honoured not his parents, [...] [Page] [...]; he would not render the duty of a childe to his father, therefore his dayes were not prolonged: and another saith, [...], live well and nourish thy parents in their age. And Menander saith, that he which honoured his parents, shall [...], live long and happily. And for superiours, Charondas (said in his laws) [...], the neglect of our aged parents is extremity of wrong.

6. For the sixth, there is no question, every Nation held it as a Canon of their Law, Homicida quod fecit, expectet, Let a murtherer expect losse of life, as he deprived another of it: and therefore they all punished murtherers with losse of life.

7. For the seventh, it was the saying of Licurgus, Fuge nomen Moechi, si mortem fugies, Avoid adultery, so shalt thou avoid untimely death: and Stephanus out of Nicostratus [...], He that will live in this city and not dye, let him abhor adultery. And Menander censureth adultery as arob. serm. 6. sin disgraceful, [...], because the price of it is death.

8. For the eighth, Demosthenes against Timocrates alledgeth plainly the Lacedemonian law, in the very words of this Law, Thou shalt not steal. And He siods precent enjoyneth men, not to possesse [...], stolne goods, but [...] given by Gods providence.

9. For the ninth, it was one of the Laws of the twelve Tables at Rome, Qui falsum testimonium dixerit, Tarpeio Saxo dejiciatur, Hee that shall beare false witnesse, let him be cast down from the Tarpeian Rock. And Phocylides counselleth not to utter lyes, but to speak the truth in all things.

Now in the other four they had a dimmer light, for they were not so manifest to them.

1. For the first, though wee finde most of them speaking of gods in the plural number, yet it was well known to the Philosophers, that there was but one God, and especially to Pythagoras, who could say, Si quis se deum dixerit paepter unum qui omnia fecerit, novum faciat mundum, If any one shall say that he is a god, but he that made all things, let him prove it, by making a new World. And so Sophocles, [...], unus in veritate unus Deus, There is one in truth, there is one God, and so said Orpheus and Varro: and this they maintained in their Schools.

2. For the second, they agreed, that every god should be worshipped according to the manner that himself should think best. So Socrates in Plato's Respublica, [...] every god should be worshipped as he liked. And this is the very foundation of the second Commandement. But for the thing it self, S. Augustine De Civ. l. 4. out of Varro saith, That Varro did much approve of the Jews religion, because31. it excluded Images, holding it the best way to keep Religion undefiled by excluding them; and that if all people else had taken that course, it had been a means to take away much trifling.

4. For the fourth, very little is to bee found, and yet they had this Canon among them, that numerus septenarius, the number of seven was numerus quietis, a number of rest, and that it was Deo gratissimus, a number pleasing to God. From which, and from the report they heard of the Jews observing the seventh [...] rest, they might have gathered a conclusion, that God would have rest upon that day. And it was their practise in their funerals to have their [...], the seventh day aster a mans death, and seven dayes together they would mourn and they gave their children names the seventh day after their birth, and all this because they held it Saturns number.

10. For the tenth, Menander hath this saying, [...], do not concupiscere, or desire, so much as another mans pin or button. And indeed, though in their Lawes they never touched this, yet the scope of them all did tend and drive to this end, [...] non concupiscere, they were against concupiscence. And hence we may conclude with Saint Paul, Rom. 2. 15. That the Gentiles, having the Law written in their hearts, were inexcusable.

Now to shew that the Heathen had also the rules and grounds before mentioned, we may thus prove.

[Page]1. There was written upon the door of the Temple of their god, Apollo at Delphos, in the upper part of it the letters [...], that is, Thou art: shewing thereby that God alone hath a being of himself, and that we depend on him; and that if any did ask [...] at the Oracle, they should do what the god commanded, and that was subdere deo quod commune habes cum angelis, to subject their Angel-like reason to God.

2. Secondly, upon one leaf of the door was written, [...], Nosce reipsum, know thy self; that man should take notice how much better he was then beasts, and his minde then his body: and knowing his soul to be better then theirs, he should not abase it with vile things; and that was subdere rationi, quod commune habet cum brutis, to subdue to reason those faculties which were common with beasts.

3. Thirdly, upon the other leaf was written [...], a rule of sober living, against covetousnesse and profutenesse, fac quod vis pati, doe as thou wouldst have done unto thee, to avoid injustice. Besides this, they had legem [...], a law of retaliation, like for like, & nemo facit injuriam, qui velit idem sibi fieri, no man commits an injury or doth wrong, that would be willing to have the like done to himself. And therefore when the Emperour Alexander Severus heard this sentence, Quod tibi fieri non vis, alteri ne feceris, do not that to another which thou wouldest not have done to thy self, he ever after used it to malefactours, and caused it to be graven in his plate. And thus we see the Heathen had rules for their actions, and for the whole substance of their obedience. So much then for the Action.

Secondly, for the manner. Toti, Totum, Semper or Toto tempore.

1. For Toti, they had this rule among them, [...]. We must do it with all

2.

our minde, strength, heart, and affection, else not at all.

2. For Totum, the whole duty. Tis Plutarchs comparison, if we eat not up the whole fish [...], it will do us no good, but harm, but if we eat it all, it will be wholsome and medicinable both, [...]. So they found fault with Caesar for using this sentence, [...], Si violandum est jus, regnandi causa violandum, in [...] rebus pietatem colas? If justice be to be broken, it would be for a kingdom, in other things live godly. And this is the case of every sinner: so the unclean person saith. If ever chastity be to be violated, it is for Bathsheba, in others it shall be kept. So Plautus, Solis amatoriis perjuriis dii dabunt veniam, the gods will pardon perjuries in lovers only. But justice must be totally kept and not broken for any respect, nor any other vertue, if we so do, we omit part of the whole and entire duty required of us, this the Heathen knew.

3. For Semper or toto tempore, all the dayes of our life. They held, that a good man should continue so to his end: they resembled him to a tetragonism, all sides alike, like to a Dye, they would have him to be homo quadratus, ever like himself, never like to a Camelion often changing his colour, inconstant, sometimes good, sometime bad, now in, now out, but he must continue ever one and the same.

1. For the reward we see that they held, that their god Jupiter had [...] a sheet3. and 4. of Parchmine made of the skin of that Goat that nourished him, wherein he wroteReward and Punishment. all mens deeds, and for those that had done well, he had his three graces to reward them in this life, and his Elisian fields in the world to come, answerable to Paradise in Scripture.

2. And for punishment they likewise held, that he had his three Erinnyes or Furies in this life: and Tartarus, Styx, and Cacytus in the life to come, according to Tophet and Gehenna in Scripture.

And thus we see that the [...] are inexcusable, having all the parts of the Law [...]. 1. 10. within them written in their hearts, to accuse or excuse them.

[Page]

CHAP. XVII.

Questions about the Law. 1. Why it was written by Moses, seeing it was written before in mens hearts. How the light of Nature became Divine, three causes of it: it was deserved in three respects. Why the Law was given at this time. Why onely to the Jews. All the four parts of a Law are in the Law written. 1. The Act. 2. The Manner. 3. The Rewards. 4. Punishments. 2. Whether any can keep the Law. How God is just in requiring that which we cannot perform. An addition about power of keeping the Law Evangelical. Adam lost his ability, not efficienter, but meritorie. God alwayes gives, or is ready to give power to do what he requires, if we be not wanting to our selves. How Christ hath fulfilled the Law, how we keep it by faith. 3. Why God promises life to the keeping of the Law, if we cannot keep it.

NOw here a question may be made. If the law of Moses were thus written in [...]. their hearts before, to what end was it given them, or what needed God afterwards to have written it in Tables of stone?

We answer, the reason was, because the former law, though it were whole inAnsw. Paradise, yet afterwards by Adams fall, it was broken into shards and fragments, all to pieces, and afterward every piece was broken smaller and smaller, so as the light of Nature thereby grew dimmer and dimmer. And therefore lest it should be clean put out, because the writing in the heart would not be sufficient, but daily decayed, it was necessary that it should be written in tables of stone, and set before the eyes of all, that by daily viewing it, it might be brought again into their hearts.

If it be questioned again, how it came to passe, that these laws of Nature were blotted out, and how the light thereof came to be dimmer and dimmer, we answer, that the reasons are three.

1. Because men did what they could, to blot it out themselves. [...] intelligere, men would not understand: and the reason why they would be so ignorant was, because when they had done ill and communed with their own hearts, they found presently an accuser in them; so that not daring to look into themselves, when they had done ill, they would not be checked, and as S. Augustine saith, facti sunt fugitivi a cordibus suis, they became fugitives from their own hearts. Therefore to cure this evil, it was expedient, when they had put it out of their hearts, that the law should be written, to be ever in their sight, that thereby it might be brought back again into their hearts, unde fūgerunt, from whence they had driven it.

2. Because as Christ said, there came a Super seminator, another Sower, the Devil,

Matth. 13. 25.

who sowed tares (false principles) in their hearts, as Eritis dii cognoscentes [...]

[...]. 3. 5.

& malum, ye shall be as gods knowing good and evil, and [...] Bonum est quod prodest, that is to be counted good that doth us good, and the like Now thesetares overgrowing and overmastering the good wheat, it was fit that the good seed should be sowen again: and that it might not be corrupted again, it was necessary that the Law should be delivered in Tables of stone, to remain ever to be looked upon, and not forgotten.

3. Thirdly, God inflicted the punishment of blindnesse upon them, as S. Augustine saith, Lege infatigabili spargit [...] paenales caecitates super illicitas cupiditates, when men went after their own lusts, and neglected the light of nature which God had written in their hearts, and would not cherish it, it pleased God to send upon them the spirit of slumber and giddinesse.

And thus having spoken of their knowledge, let us now see their practise. And by this, they deserved the losse of the light of Nature three wayes.

1. In respect of God. Because, whatsoever things or Arts they invented, or whatsoever

Hab. 1. 16.

else they understood, they attributed not to God, but to their own industry, sacrificing to their own nets, as the Prophet. And as S. Paul, professing themselves

[...]. 1. 22.

to be wise, and therefore (as he saith) they became fools, and had the reward of their folly, God gave them up.

2. Again, whereas the goodnesse of every action should be for the end, all their actions were either for a wrong end, or none at all. As the Epicures end was for pleasure. [Page] The Platonists ob praxim politicam, for policy. The Stoicks for the action it [...], Officium propter [...] or propter virtutem, doing their dutie for their duties, [...] vertues own sake, none for the glory of God. But we know, that Officium est propter quiddam altius officio, for something more excellent then then the duty it

Esa. 42. 8.

self, that is for the glory of God. For he saith, My glory will I not give to another. But they robbed God of this glory.

3. Lastly, whereas God is no [...] offended, yea more for the breach of the [...] Table, then of the second; and in the second Table more with Adultery then Theft: they go another way, and set down great punishments for Thefts, and such things as are committed against themselves, or concern them; but when they come to blasphemy and other sins that are injurious and derogatory to Gods honour, they regard not them, nor set any (or at least little) punishment upon them, as if they concerned not them at all.

In respect of Men. Take the second Table, in which is contained the duty of 2 Parents and Children. They were so unnatural, that they did sacrifice their own sons, and daughters to Devils. And for Children though they were undutiful to Parents,2. Reg. 23. 10. Mark. 7. 11. and releeved them not, yet they had their Corban for it: a child might neglect his duty towards his Parents if he vowed to bestow a gift on the Temple. For stealth and robbery that was accounted no sin, their Law bare them out: as in Sparta it was but, Tu quoque fac simile, do thou the like, And for Adultery they allowed their nagas libidines, extravagant lusts, their abominable feasts to Venus, and their Stewes to maintain them.

In respect of themselves. They practised and delighted in Gluttony and Drunkennesse,3 which was accounted no sin, but a vertue and used after their sacrifices, insomuch as Saint Augustine saith of them, they did mensuras bibere sine mensura, drink measures without measure: and it was accounted a commendable thing among them. No marveil then if in these respects, all those things considered, that God plagued them with blindnesse and darknesse, for such intollerable abuse of that light they had.

Thus mans heart being an ill Custos or keeper of the Law, and ignorantia ignorance being made poena ignorantiae the punishment of ignorance, and so the Law being almost blotted out, it was necessary it should be written, so as it might abide for ever. When God had made an end of communing with Moses upon mount Sinai, he gave him two Tables of Testimony, Tables of Stone written with hisExo. 31. 18. own finger, which had a signe and resemblance, and indeed contained summarily the Law of nature. But after they were broken in pieces by Moses moved to wrath against the Israelites for their idolatry to the Molten Calf, then were two Tables32. 19. made again by Moses, but the Law was written in them by God, this Law was34. 1. called Moses Law, because it was delivered to the Israelites by his ministery: ever since it hath been delivered to succeeding ages by the ministery of Man.

Now it was necessary that this Law should be given at this time in these respects.

1. Because now, not onely the Gentiles walked in the vanity of their own hearts, but the Israelites the seed of Abraham (to whom God had bound himselfEzech. 20. 7. by promise) were addicted to the Idol-worship of Egypt, and having lived long in Egypt, had almost lost the knowledge of sacrificing to, and tru ly worshipping of of God. So that had not God at this time taken his people apart from other Nations into the wildernesse, and there as it were schooled them apart, and taught them his Law, and given it to them written, to be preserved for posterity, the whole world (in probability) would have been (if dim before) stark blinde at length, and wholly ignorant of Gods Law.

2. Nor did God give his Law to all the world at once, nor write it in the manifold and different tongues of the Nations, but first imparted it to Moses and Aaron, and the Elders of the Jews, that by them it might be communicated to the whole body of that people, in the ancient tongue kept ever since Adams time by the Patriarchs, as is commonly thought. And then did God make this his people so famous in regard of the wonderful miracles wrought amongst them, his admirable dealings with them, his temple and worship granted to them: that the world before Christs coming could not plead ignorance. Besides whereas the Gentiles had departed from God, yet such was his mercy, that he left the way open for the Israelites to call them [Page] again to the truth, and for their reentrance into the true Church, and becoming Pr selytes.

Now then come we to shew, that in this written Law of Moses are all the four properties which are in all Laws. 1. Preceptum, a rule for our actions. 2. Modus the manner how to observe that Rule. 3. 4. Praemium & poena, The reward for keeping, and the punishment for breaking it.

1. First, that it is a Rule and precept for our Actions. The Psalmist saith. The LawPsa. 19. 7. of the Lord is a perfect Law, &c. Every Law else is unperfect.

2 For the Manner. It requireth that Toti, we be whole observers of the Law,82 it commands, that we do it with our whole soul and body. For we consist but of1 Toti. those two parts. And the soul likewise hath two parts, the Minde and the Heart. Now God must be perfectus mentis scopus, the mark at which the minde must wholly ayme, the end of all our actions, there must be plena intentio [...] Deum, look wholly to God in them. And the heart which is the will, must be tota inflammata wholly inflamed. As for the Body, every Member of it must be vsed, and all the strength of it, to perform the Law, and be instruments of Righteousnesse; toto corde, totis viribns all our heart, and all our strength must be imployed therein.Deut. 6. 5.

For [...] all the Law. Its Gods own wish concerning the people. O that there2 Totum. were such a heart in them, that they would keep all my commandments alwayes:5. 29. and it were very absurd to except any. For whereas God is perfectly wise, if some of his precepts were needlesse, then might he be taxed with folly, in not leaving out them which were superfluous. And as none of Gods Laws must be left unkept, so none but his or what is grounded upon them, or not repugnant to them, and imposed by lawful authority derived from him, must be kept; for then his wisdom would be likewise impeached, if any thing thing besides his Law or without subordination to his, were to be kept; and the Law it self would be imperfect, but it is neither defective, nor hath any thing superfluous in it: and therefore God saith. Whatsoever thing I command you, observe to do it, thou shalt not adde thereto, or12. 32. diminish from it. Nothing must be commanded in Gods name, as immediately from him, but what he hath prescribed.

For the Continuance. Tota in vita est [...], It is to be kept alwayes, all the3 Semper. dayes of our life. The place before quoted sheweth, by the word [alwayes] that to5. 29. continue all our lives in his obedience, is a part of the Law. And the same in effect, he commandeth elsewhere, Thou shalt Love the Lord thy God, and keep his charge,11. 1 and his statutes, and his judgements and his commandments alway. And in all places too, for though the place includeth not the time, yet the time includeth the place, and therefore the house of Rimmon is not, nor can be excepted.2 Kin. 5. 18.

Thirdly for reward. If the Law be kept, there is promise of reward. This Saint3 Reward. Paul confirms. Godlinesse (saith he) is profitable to all things, having promise of the1 Tim. 4. 8. life that now is, and of that which is to come. And our Saviour saith, that they that have done good shall come forth of the grave to the resurrection of life. SaintJohn 5. 29. Paul testifieth before Agrippa, that the twelve Tribes do rest in hope of a Resurrection.Act. 26. 7. And the opinion of the Sadduces that held the contrary was ever odious to the best Jews.

Fourthly for punishment. If the Law be not kept after this manner, first wholly,4 Punishment. but in a double heart, then comes the Curse, which the prophet denounceth, Cursed isJer. 48. 10. he that doth the work of the Lord negligently. And for the Totum. He that keepeth not the whole Law is accursed. Cursed is he that confirmeth not all the wordsDeut. 27. 6. of the law to do them, and all the people shall say Amen. which very words SaintGal. 3. 10. Paul reciteth to the Galatians, [...] he hath in stead of [confirmeth not,] continueth not, and that is for the Semper or Toto tempore, the keeping them alwayes, all our life. And these being Gods Curses, they are sure: for as when he said fiat lux, let there be light, and it was so; so if he say Cursed, it will be so too. And as there is a fulnesse of blessing to them that can keep this Law, so there is a fulnesse of his wrath to them that break it: a Curse without a blessing for the one, and a blessingDeut. 28. 15. without a Curse for the other. Curses for these in this life, Si non obedietis &c. If ye will not harken to do all these commandments, all these Curses shall come [...]. 66. 10. [...]. 9. 44. upon thee. As they follow there. And for the life to come. Their worm shall not die, neither shall their fire be quenched, as the prophet speaks, which words our [Page] Saviour quoteth also. So that the Law of Moses for the moral part of it agreeth with the Law of Nature, and what God commanded Moses to write for the instruction of the Israelites was in great part written in the hearts of the Heathen, and in some measure practised by the better sort of them.

Now if the question be asked, which of us, nay doth the best of us fulfil the Commandments, or who hath so clean a heart that never lutted, or indeed that lusteth not daily? We answer confidently, None. And to prove this Saint [...] shall tell you (in the first seven chapters to the Romans) that both Jew and Gentile were defective, and came short herein. Saint James saith, In mult is offendimus omnes, inJames 3. 2. many things we all offend. The prophet David by way of question saith, Delicta Psal. 19. 12. quis intelligit? who is there that understandeth how [...] he offendeth. So that Septies in die cadit justus, The best of us fals seven times a day, which diverse take as meant ofPro. 24. 16. falling into sin, though others, very learned, take it, of falling into afflictions. And holy Job confessed, that he could not answer one for a thousand. Lastly (to omit many)Job 9. 2. K. David speaks positively in regard of fulfilling the Law, that, In Gods sight shall noPsal. 140. 2. man living be justified, that is, if God should proceed according to strict justice.

If then the case of the best be so, another question ariseth, Whether God be just in [...] things to be kept, and promising that whereof no man can be capable, because no man can keep the Law.

We answer that God is most just, and there is no injustice in his proceedings. Though the matter be never so crooked, yet the rule ought to be straight, not like a [...] rule. For God being perfectly just, his Law must needs be perfectly just [...]: for else if he had left out any part of the Law, he might have seemed to [...] sin.

And if it be demanded, why we were not made able to fulfill and perform it. Some answer thus, That Adam was at first made fit and able, and received strength to keep it, in that perfection which was required: but he lost it. For Adam was like an evil [...], that receiving money of his Master to do his busines spent it riotously, [...] became drunk by the way, and so was not able to perform that work which his Master expected: yet the Master might lawfully exact it of him, because he had before enabled him unto it: So God gave us ability at the first, to do what he commanded, but we having lost that ability vainly, God may lawfully exact of us, what he let us to do.

But against this some object, that seeing man lost this ability, not efficienter, butAddition 5. [...], by Gods penal act depriving him of it, it can no more stand with Gods justiceOf mans power to keep the Law of Christ. and wisdom still to require the same obedience without new abilities, then for a Magistrate, having cut off a mans feet for some offence, yet to require him to go to such a place, and then to punish him for not going: and therefore it may be said, that God never requires any thing of us, but he either gives or is ready to give ability to do it, if we be not wanting to our selves. And therefore as God requires obedience under the gospel, so he enables us by his grace, or is ready to enable, if we seek to him to do what he requires: as to avoid every known and wilful sin, and to perform the substance of every good duty, though we are still subject to sins of Infirmity, which we must labour against, and though we come short of perfection in some degree, yet we must aim at it, and not rest in a perfection of parts. Thus euery Christian may and ought to keep the law of God, as it is qualified and moderated in the Gospel, so as to be free from all raigning sin, and to perform every act commanded in sincerity, and as this is possible by the grace of the gospel, so it is necessary to salvation in all after their conversion, and Repentance. As for that absolute perfection or freedom from all sin, it is commanded too, but not as actually necessary to salvation: but onely in our true and constant endeavour, as that which we must aim at, and come as neer to as we can, though we do not attain it in this life. And thus it may be truely said, that the Law, though it cannot be kept in that absolute and exact manner, which is required in the Covenant of works, that is without the least omission, or intermission, in which sense God doth not now require it of us to salvation, yet as it is required in the second Covenant according to the equity and moderation of the gospel, it may by the grace of Christ be kept, and must be kept by every true Christian, so far as God requires it of us now: and this is [...] Christian perfection which the Scripture often [...] to, and the Catholike Church of Christ ever acknowledged. God having made a second Covenant, wherein there is a Law to be [Page] kept as well as promises to be beleeved, requires obedience now not by vertue of the first covenant which is void, but according to the second which is still in force, whereby he is alwayes ready by such means and various dispensations as are agreable to his wisdom and justice to enable us to do what in this covenant is required.

But an answer to the first question, and that more fully, you shall have in the words of the Apostle Romans 8. 3. What the Law could not do, in that it was weak through the flesh, God sending his own Son in the likenesse of sinful flesh, and for sin condemned sin in the flesh. That the righteousnesse of the Law might be fulfilled in us, who walk not after the flesh, but after the spirit. In which words are two things principally to be observed.

1. That the Law cannot now, nor ever could justifie men: yet he layes not the fault on the Laws weaknesse (it being most perfect) but on our corrupt flesh. It is the flesh that cannot do that which the Law requires.

2. The second ariseth out of the former: that is, seeing that neither the Law could justifie us, nor we perform what the Law required, God, (rich in mercy and goodnesse) sent his Son into the world, that being incarnate here should die for us, and by that means take away the guilt and dominion of sin in us, and enable us to keep his Laws by faith and love, which is the perfection and fulfilling of the Law.

To shew more plainly how Christ did this, and that was two wayes.

1. By fulfilling whatsoever was promised and prefigured, in the Law and the Prophets, As semen mulieris, the seed of the woman shall bruise the head of the

Gen. 3. 15.

serpent: and, In thy seed shall all the nations of the world be blessed: with diverse

22. 18.

other of the like nature. He also fulfilled the ceremonialls of the Law, while he being Priest offered himself as a sacrifice. Besides, he spiritually circumciseth beleevers, by substituting Baptisme instead of Circumcision. He is our Passeover, and appointed the Eucharist instead of the Paschal Lambe: and indeed, he is the full complement and perfection of the Law and the Prophets.

2. Christ fulfilled the Law by satisfying in most absolute manner the will of God; being the holy of holies, without spot or sin at all, for in him is the love of God most perfect, and righteousnesse most absolute. And this in regard of the merit and satisfaction thereof, he communicates gratis freely to us most imperfect, to us, I say, if we beleeve. God was in Christ (saith Saint Paul) reconciling the world to him,

2. Cer. 5. 19.

not imputing their trespasses to them: for he hath made him to be sin for us, who

21.

knew no sin, that we might be made the righteousnesse of God in him. So Abraham

Rom. 4. 3.

beleeved and it was imputed to him for righteousnesse. For by faith we rely upon Christ, whom we beleeve to have made satisfaction most fully to God for us, and that God is so pleased with us in Christ, that he accepts us, as now become the Sons of God.

3. But this faith, by which we beleeve in Christ is not by our nature or merits, but is wrought in us by Gods grace, through the Spirit given into our hearts. And this, abiding there, enflames them with love of Gods Law, and desire to expresse the same by good works: which though we do not perform as we ought by reason of the infirmity of our flesh, yet God allowes our endeavours in Christ. Nor did ever any of the Saints (though he strove and resolved to keep the Law as far as he could) trust or rely upon his own merits but upon Christ. Saint Paul did not, for he complained, Who shall deliver me out of this body of death: and presently addeth,

Rom. 7. 24, 25

I thank God through Jesus Christ our Lord, that is, I thank him that he hath redeemed me from death by Jesus Christ. And it follows, There's now no condemnation

8. 1.

to them which are in Christ Jesus, &c. So that a faithful man moved by Gods Spirit to do that which is good, as far as he is able, and as the second covenant requires, and that out of love of God, and not onely for fear of the Curies threatned in the Law, may be said to fulfill the Law in such manner, that God in Christ accepts of him. So much in answer to the first question.

To the second, why God would promise life to them that should keep the Law,2. seeing no man can keep it in a legal and exact manner, we answer.

1. First, besides that, it may be doubted, whether God doth offer or promise life now otherwise then upon the conditions of the Gospel, which may be kept, some do further answer, that God sheweth hereby, that he abides the same, and the Law still the same, though we be changed from what he made us. 2. Secondly, Hereby man [Page] seeth his own weaknesse, and is driven out of himself to seek Christ. For (as the Apostle saith) if there had been a Law given, which could have given life, verily righteousnesse should have been by the Law, But the Scripture hath concluded all menGal. 3. 21, 22 under sin, that the promise by faith of Jesus Christ might be given to them that beleeve. 3. Because Christ took on him our nature, and dying for us, hath purchased the promised inheritance, to be communicated to us, by faith and new obedience or sanctification. 4. Lastly, Though man cannot keep the Law exactly, yet upon his faith in Christ, and his resolution and indeavour to keep the Law, and actual keeping of it, by the assistance of Gods grace, so as is above declared, God accepteth of him in Christ, and takes the will for the deed, in some things, and accounts him righteous, and makes good the promise unto him.

CHAP. XVIII.
Now concerning the Preparation to the hearing of the Law.

Of the preparation before the giving of the Law. 1. To make them willing, by consideration of 1. his benefits; 2. Gods right, as Lord; 3. Their relation as Creatures, [...]. 4. that they are his people. His benefits past and promised. Three [...] to love. 1. Beauty. 2. Neernesse. 3. Benefits: all in God. 2 To make them able, by sanctifying and cleansing themselves. That ceremonial washing signifyed our spiritual cleansing. How we came to be polluted. How we must be cleansed. Why they were not to come at their wives. Of the danger and abuse of things lawful. 3. That they might not run too far, bounds were set. Of curiosity about things unnecessary.

THough in the Preface something hath been said concerning the preparation of the Catechumeni upon the words venite & auscultate, yet before we come to the particular explication of the Law, we shall further adde some thing in this place about our preparation to the hearing of it. For we can receive no benefit at Gods hands, if we be not prepared for it.

God himself commanded the people to prepare themselves before the hearing ofExod. 19. 10. the Law, and so of the Gospel also. Prepare ye the way of the Lord, saith the Baptist.Matth. 3. 3. And to these adde, that the primitive Church appointed Vesperas diei Dominici, Vespers of the Lords day, and so they had for other holy dayes, and solemn feasts, and to the solemnest Sunday, Easter day, they prepared fourty dayes before. And forasmuch as the Sacrament is an appendix of the word, and the seal of it, surely we cannot be excused, if we prepare our selves for the one, and not for the other. TheEccl. 5. 1. Preacher gives this advise; Keep thy foot (look to thy self) when thou goest into the house of the Lord. And again we ought to know that preparation is as necessarily required of the Hearer, as of the Speaker.

Now this preparation consists of three things or means.

The first means to preparation, is to make the people willing to hear the Law, [...] and that is grounded upon the speech of God to the Israelites in Exodus. Ye haveExod. 19. 4. seen (saith he) what I have done unto the Egyptians, and how I bare you on Eagles wings. And a little after, Go to the people and sanctifie them to day and to morrow, and let them wash their cloathes. And let them be ready against the third 10 day. And, Thou shalt set bounds unto the people round about the Mount, saying,11 Take heed unto your selves, &c. In which words there are three things prescribed, and 12 the fourth is implyed by circumstance.

1. The will in every action is to precede, the people were to be made willing to hear and receive the message that was to be delivered. And therefore to make them willing God (in the first place) gives them a catalogue of his Benefits and goodnesse. So that one way to stir us, and our will to embrace Gods Law is the meditation and consideration of the benefits, which either We, or our Countrey, Parents, Friends, or kinred have received at his hands, for the remembrance of them will stir up a love in us, and love will make us do our duties with delight.

2. Another way to prepare us, is by taking notice of the right and interest God hath in us, as he is our Creator, and so hath power to command us absolutely. [Page] We are as Pots in his hands, either to be made or broken as he pleaseth: we are his servants or born subjects, and he may command us to do what he pleases, for which he needed not to reward us, if e had not tied himself by promise to reward us as the Subjects of Nebuchodonozor, who if they performed his will, had no reward,Dan. 3. if not, the fornace was heated seven times hotter. We are Dei Vernae, Gods bondmen, and as the Poet saith, Quae premiae Vernae, what rewards may bond-men expect? we are bought with a price. Thers nothing that takes so deep an impression in us,1. Cor. 6. 20. as the consideration of Gods benefits to us, and interests in us, and dominion over us.

3. If we consider our selves, as we are his Creatures. The Dragons, the snow,Psal. 148. winde, storm, hail, are (as it is in the psalm) to praise him; so that if it had pleased God, to have made us but winde or snow, yet being his Creatures we were bound to praise him; how much more then, for that he hath given us a living soul, and secondly the vse of natural faculties in every member, the value or estimate whereof may be made, by the want of an eye, or an arme, for the supply whereof, how much would we think our selves beholding to any that should restore us the use of them: and therefore seeing God gave us all our Limbs, how much more ought we to be thankful to him for the use of all. But thirdly, when we shall enter into consideration, that God hath given us a reasonable soul, it should procure a third degree of thankfullnesse. The value of which is such, that as Saint Augustine saith, that every man had rather [...] cum ratione Lamentari to Lament ever with understanding, then ridere sine ratione, to laugh without reason.

4. But the fourth transcends all the rest. If we consider the goodnesse of God in choosing and preferring us above all other people to be his Church, and to pertain to him in the New Covenant, and the death of his Son, all other benefits will seem as miseries without this. And this benefit we shall the better value. If we consider the Saints of God (who were wiser then the sons of men) how they have Laboured to be of the number of this Church, Gods elect people, enduring infinite calamities,Heb. 11. 25. and rejecting the preferment of this world, and (with Moses) rather induring to suffer affliction, then to enjoy the pleasures of sin for a season. Again, we may divide Gods benefits, as God divideth them himself in the verses before mentioned. Into them that are past, and them that are promised; 1. Deliverance. 2. Eagles wings.

1. Them that are past. Deliverance. For this we need no other argument, then that which God himselfe [...]. Ye have seen what I did to the Egyptians. In which as in a Type we have seen how God hath delivered us from the spritual Egypt, the kingdom of sinne and Satan, and this deliverance from the shadow of death, ignorance, blindnesse, and Gods judgements, doth incomparably passe, that from [...] and his servants. And though the Hunter hath set a snare: yet the Lord hath

Psal. 91. 3.

delivered us from it, and all his snares, as from the noysome pestilence, a terrore nocturno

5.

& sagitta diurna, from terrour by night, and the arrow that flieth by day, multi undique ceciderunt, nos autem stamus, many have fallen round about us, but we stand.

7.

A thousand fall beside us, and ten thousand at our right hand, and yet the danger comes not neer us.

2. I have not onely delivered you from the Egyptians, but I have carried you on Eagles wings, saith God. In the Revelation, saith he, to the woman (that is to the

Exod. 19. 4.

Church) that he gave her two wings of a great Eagle: which, according to the interpretation of the learned, are,

1. His providence 2. His especial grace. Dei providentia in [...] seculo, ala una gratia dei specialis ala ecclesiae altera, his providence in this life, and special grace, which brings us to a better life, are the two wings whereby God protects his Church.

1. His providence is thus proved. That he being infinite and eternal, yet condiscendeth to care and provide for every particular thing we need. He is said to make our bed. And in the Gospel to number our haires. He hath allotted to us

Psal. 41. 3.

poor worms, being but ashes (as Job speaks) the most excellent guard of Angels,

Matth 10. 30.

commanding them to wait upon us. Lastly, he hath created this goodly Theater of

Job. 30. 19.

the world, and all creatures therein for our use, and hath made us Lords thereof.

Heb. 1. 14.

And this providence of his, is [...] bonitatis, a fountain that can never be drawn dry.

[Page] 2 For his especial grace, preventing, and following appears 1. In vouchsafing his onely Son for the worlds redemption, and remission of sins. 2. In giving us a measure of Sanctification, and vertue in some degree to live well. 3. In giving us the ministery of his Word and Sacraments, as seals of his promises, which the Prophets, Apostles, and Saints esteem so highly. 4. In giving us pulsationes spiritus,

Apoc. 3. 20.

standing at the doors of our hearts, and knocking, inspiring into us good motions to do well, So that if we would in particular weigh these good guifts of nature and grace, which God hath bestowed upon us, we could not but think, that he who doth thus for us, must needs love us, and that if he love us, he will command us nothing, but that which shall be acceptable to him, and profitable for us.

But to make his providence appeare full, adde to these the benefits promised, which are yet to come. We have them in the fifth and sixth verses. If ye will heare my voice, ye shall be &c. and as they had their promises under the Law, so have we under the Gospel better promises for the life to come. In respect of which all the rest are as nothing: When we have the kingdome of heaven, and the blisse thereof, no more can be added to us. These cannot be valued by the Eye, nor by the ear, nor by the heart. The Prophet tels us. The eye hath not seen, nor the earEsay 64. 4. hath not heard, nor can the heart under stand, the joyes that are provided for them that seek God. Now we know, that the eye may see much, for our Saviour sawMatth. 4. 8. all the kingdoms of the world at once; and the Eare may hear many things; but the heart may conceive infinite things in comparison of the senses for apprehension, yet not all them so much as this: therefore the joyes of the world to come must needs be infinite: we usually call that which we cannot value or reckon a Nemo [...]. This is that name, which S. John speaks of in the Revelation, that no man knoweth, but heApoc. 2. 17. that receiveth it.

And whereas the heaven and earth are too good for us, yet he promiseth to create aEsay 65. 17. new heaven for us, as if this present were not pay good enough for our service. Now the consideration and remembrance of all this, is to this end, to stir up a love in us; for love will make us to do our duties, with ease, diligence, delight, and perseverance, all these will follow love.

There are but three things that are motives to love. 1. Beauty. 2. Neernesse of nature, or kinred. And 3. Benefits: and these three do even make the brute and savage Beasts to love. Now these three are in God eminently.

1. For his excellency of Beauty, it appears most gloriously in those things, which he hath made, the world, and the inhabitants, and creatures therein, which being so beautiful in themselves argue a far greater in him. The Prophet Zachary admiring it,

Zach. 9. 17.

breaks out into these words, O how great is his beauty.

2. For neernesse in Nature, what neerer Relation can there be, then that of the Creator, and the Creature? Parents are but instruments of our Creation, yet we accompt them the neerest: but God is our Father indeed, not onely by Creation, but

Gal. 4. 5.

by a second bond of Adoption, we are his adopted sons. You know that David

Eph. 1. 5.

made it a great matter to be son in law to a King; but we are neerer: sons indeed.

1. Sam. 18. 18

3. For benefits: if those which God hath bestowed upon us, and are mentioned before, be not sufficient, take one more. Such was his love to mankinde, and delight to do us good that he spared not his onely son, but made him come down from heaven, to dye for us. So that if these benefits make us not willing to do his will, well may the saying of the Prophet [...] be taken up. Obstupescat

Jer. 2. 12.

coelum, be astonished O ye heavens. And so much for the first means of preparation, willingnesse.

The second means of preparation begins at the tenth verse. God said to Moses,2. Go to the people and sanctifie them to day and to morrrow, and let them wash their clothes, and let them be ready against the third day, for then will I come down, &c.

1. As the first was to make us willing, so the second is to make us able, fit, apt, and capable of his law, In the primitive Church they began their Liturgie with Sancta sanctis, munda mundis, so here none are capable of holy and clean things, but holy and clean persons: therefore we must sanctifie our selves, or else we are not fit to receive the Law of God. The reason is, because if we put an uncleane thing to a cleane, not onely the [Page] unclean is no whit the cleaner, but the clean thing is made unclean by it. It is the Prophet Haggai's allusion. And our Saviour maketh it plain in the case of newAgg. 2. 12, 13. Matth. 9. 17. wine and old bottles. If you keep not a proportion between the wine and the bottles,Luke 5. 37. both will perish, as is said before: so if there be not a proportion between the word and the hearer, he is not fit to receive so holy a thing, and it will turn to the condemnation of the hearer, and the frustration of the word heard.

2. The time of preparation or sanctifying prescribed by God here, is two dayes, to day and to morrow, &c. to shew that a convenient time must be allowed for preparation, not like Sauls preparation, who being to encounter his enemies called for1. Sam. 14. 18. the Ark and the Ephod, and would needs fall to prayer first, before the battel began: but hearing of the approach of his enemies, and fearing to loose time by prayer, layes all aside, and sets his people in array, and so his preparation was all in vain: for he did unadvisedly herein. God would have us to continue in our preparation, and therefore he wishes, O that my people would do thus alwayes: for the timeDeut. 5. 29. that is bestowed and spent in prayer is not lost, nay it is the best time that can be bestowed of any.

3. The sanctification here, was at that time but a Ceremony, a washing, which being a figure to them of Israel, they are examples to us. And as the Apostle speaks,1. Cor. 10. 11 are recorded for our admonition: for every Ceremony hath its equity, to which we are all bound. And though we be not commanded to put our Clothes in the water, yet we must be careful to wash our souls.

The garments of the old Law, were Tunica, & stola, the inward and the outward garment, which Saint John seems to allude unto: which have washed theirApoc. 7. 14. robes white, &c. And Saint Paul. Cleanse your selves from all filthinesse of the2. Cor. 7. 1. flesh. We must be cleansed both in flesh and spirit. Now the best way to make our selves clean, is, to see how we became foul, that when we be once washed we may keep our selves clean. Now there is a two-fold pollution whereby we became foul, as in a garment. 1. Pollutio externa, outward pollution and aspersion, as spots, or 2. interna, grown within, as by Moths.

1. If a man (in the Law) did touch a dead corps, or one that had an issue, by thatLev. 15. very touch he is made unclean; and by this is allegorized the pollution we receive of the World, by ill examples, ill company, or the like: there is uncleannesse that will defile us with the touch. And secondly, if a man have an issue in his own flesh, he is unclean, that is, the inward corruption which is within us, the concupiscence of our unruly affections, arising from the blindnesse of our mindes, and resistance of our will: and all these had need of washing, and separation. Therefore as the Apostle (upon the first place in Leviticus) speaketh, we must come out from among them, and be separate, and touch not the unclean thing: and it was the same Counsel2. Cor. 6. 17. which the Prophet Esay gave long before. For the second (within our selves)Esa. 52. 11. Saint Paul saith, that we are Templa spiritus sancti, temples of the holy Ghost:2. Cor. 6. 16. upon which S. Augustine saith, Quisque Christianus templum habet in templo, templum in domo, templum foris, ubique & semper templum ambulans, every Christian hath a temple in his temple, a temple in his house, a temple every where abroad, and ever a walking temple. And because there must be no pollution in a temple, none in GodsApoc. 21. 27. temple. Nihil inquinatum ingredietur in illud, there shall in no wise enter into it, any thing that defileth: we had need to be careful to wash us so, that all things may be clean unto us, and then all shall be munda mundis clean to the clean.

But if we be once cleansed, we must take heed that we be not defiled or polluted again. He that washeth himself after he hath touched a dead body, and toucheth itEcclus. 34. 25 again, is defiled, saith Sirach. We must not therefore be like the Dog that returns to his vomit: nor like the Sow that walloweth again in the mire. How then may2. Pet. 2. 22. we be cleansed? Saint Augustine tells us, that there is balneum erectum a Christo, balneum sanguinis ejus, by the bath of Christs blood. And this is it, wherein both our aspersions and fluxes may be cleansed away. Of which bath, the water of Baptism is a representation. Baptismus abluit omnia peccata, saith the same Father, Baptisme washeth away all sins. Et Aqua illa non solum sordes corporis mundat, sed animam a peccatis liberat, that water doth not onely cleanse the spots of the body, but frees the soul from sin. And not onely by that, per Baptismum fluminis, but flaminis too,Lib. de [...] c. 1. the Baptism of fire goeth with it to purge us, even the Spirit of God, which remaineth [Page] with us to the worlds end, and wherewith we are daily baptized, for as fire scoureth and cleanseth mettal from drosse, so doth the Spirit of God the filth of our souls. S. Augustine saith, Spiritus sanctiopus est, & diligentes sanctificare, & sanctos costodire, to keepus, as well as to make us holy.1 Thess. 5. 19.

But because the Spirit and fire may be quenched, there is another matter added toJohn 15. 3. feed it, The cooperation of the word, ye are clean through the word, saith our Saviour:Jer. 2. 22. the hearing of the word is a cleanser too, it cleanseth like niter or fullers earth.Mal. 3. 2. The daily applying of the word checketh that which is amisse in us, and cleanseth our corruption. By this the Spirit purgeth us both within and without: for outwardlyMat. 23. 25. we must be clean too, or else we come short of a Scribe or Pharisee, for he maketh clean the outside.15. 19.

But the inward cleansing, washing of the heart and spirit is specially for Christians,Exod. 19. [...]. because out of the heart cometh all uncleannesse; and if no concupiscence were, there would be no issue at all: so that he that can scour the foul, shall have no issue.

In this Chapter of preparation it is said, be ready against the third day: come not at your wives, which seems to be an addition to Gods commandment, and a counsel given by Moses: not that this was unlawful, or did pollute, but because it was inconvenient at that time, and might perhaps have endangered them, from being so clean as they should be.

The Jews report, that beside the Law of God, the most ancient saying among them, (that is, of such as they called Dicta sapientum, the sayings of wise men) was facite [...] legi, make a limitation to the Law. As when God commanded the Israelites not to enter league or covenant with the Gentiles, they (becauseDeut. 7. 2. they would be sure not to offend against that precept) would not so much as keep company with them, nor drink with them. And Job, (whereas the CommandementJob 31. 1. was, not to covet another mans wife) made a covenant with his eyes, and not so much as thought upon a maid. So S. Paul in the Chapter which is called the1 Cor. 7. Chapter of expedience, confesseth, that it is lawful to marry, yet it was better to forbear in that time of persecution; he made a hedge about the Law, abridging the use of a lawful thing, that they might not fall into unlawful.

Now God forbiddeth none of these in any place of Scripture: It was not unlawful to drink with unbelievers, nor to look upon a maid, nor to marry. Yet we see their counsel and Moses, here, come not at your wives. This teacheth us a good point of wisdom, not to go too neer the edge of the bank, lest we fall into the ditch, not to come too neer the pit, lest [...] in.

And the ground of the equity of this command brings in a third reason, to shew, that we have need of inward cleansing. A clean thing may be defiled, not onely by an unclean thing, but by a thing that is not of as high a nature and degree, as it self, that is, not as good as it, though it be clean. As a holy thing being touched with that which not as good as it self, is unhallowed. If one hear holy flesh (its the ProphetsHaggi 2. 12. question) in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oyl, or any meat, shall it be holy? and the Priests answered, No. AndIsay 1. 22. the Prophet Esay tels us of two things to the same purpose. 1. That their silver became drosse, and their wine was mixt with water. Now the drosse defileth the silver, because it is nought, but water defileth wine, because it is not of so good a nature as it self. So is brasse with gold. So we, if we set our souls upon inferiour things, and earthly, make a mixture; and though they be not unclean, nay, though they be lawful, yet there will be a pollution. And in what respect it comes to defile, theHeb. 12. 1. Author to the Hebrews sheweth, and makes a distinction; telling us, that we must not onely forbear sin, that besets us, but also lay aside every weight that hinders us in our Christian race. This weight is not properly sin, but an impediment, and because1 Cor. 6. 12. it hindreth, it must be laid aside. He argues thus. All things are lawful, but all things are not expedient: Lawful things, when they hinder, must not be used; if lawful things begin once to be unexpedient, a Christian is not to use, but eschew them. By the use of indifferent things we are sometimes brought under their power, they become predominant over us: And therefore we are so to use them, as that we come not under the power of them, that we may forbear them when we will, and use them when we will. Though the use of mariage be lawful, yet because as S. Paul saith, it may be a hinderance to fasting and prayer, it is not to be used at such times [Page] as those duties are required. For the Devil insinuates into us, and deceives us, not onely by evil things, but also by those which are good in their own nature; by GodsPsal. 69. 23. good creatures, by his gifts, and we are no lesse to take heed of him in indifferent109. 7. things, then in evil. Our tables may be a snare unto us: And the thing which shouldMatth. 6. 5. be unto us for our welfare may be an occasion of falling. So Prayer (one of the most2. excellent duties of a Christian) may be turned into sin. The like may be said of Almes. These things are spoken to this purpose, that as Moses's counsel was, Come not at your wives, which is a thing lawful: yet if by circumstance of time or place, or the like, these lawful things make a man slow in the service of God, we ought to refrain them, and to follow the counsel of Moses.

The third and last point in preparation is set down in the 12 and 21 Verses, which3. was to set bounds and marks about the mountain, which the Israelites were not to passe. And the repeating of it, must needs cause us to conceive that there is some weighty thing in it of which we are to take notice. For the Scripture hath nothing vain or needlesse: but as Joseph said of Pharaohs dreams, that the doubling of them did shew the certainty, so the doubling here shews the danger if this command be not kept. And the command is to keep the Israelites within their bounds: for as the first part was to make them willing, and the second to make them able; so because a man may be overwilling, or rather curious, and may run too far, here he is abridged, this third means to preparation sets limits and bounds to our curiosity, that we passe not the marks which God hath set in knowledge of him and his will, but content our selves with the knowledge of such things as are needful for us, and revealed to us.

And here we may take notice of a foolish affection that we naturally have, in hazarding necessary things, by our curiosity in those that are needlesse: and not onely in adventuring things necessary for those which are unnecessary, but with too greedy [...]. 3. a desire of them, to break Gods Commandements. So we see in the beginning Gods prohibition gave the Devil occasion, to tempt Eve to be over-curious to know that she should not. And afterwards, a little before the Law given, Moses commanded,Exod. 16. 19. that none should reserve Manna till the morning, and yet some of them itched to try25. conclusions, and saved it; so it stank. And they were charged not to go forth on the Sabbath day to gather it, for they should finde none, yet some would needs go out, but they were deceived. The men of Bethshemesh would needs be prying into the1 Sam. ó. 19. Ark of the Lord, but they paid for it: for fifty thousand and threescore and ten of them died for their foolish curiosity. And therefore in this place God commanded, that on pain of death, nor man nor beast should passe their bounds.

God prohibited the people because they had murmured, not to go into Canaan,Num. 14 44. yet they would needs go up to the hill too, and were discomfited. It was no necessary45. thing to go up, yet go they would: and here they were not it seems so hasty to hear and to know, as to gaze: it was not the Law they desired to know, but the place and the Mount, and to be idlely occupied: and therefore God gave the charge three times: for curiosity is an odious thing to God.

And we see that this very affection of curiosity reigned afterwards in the sons ofActs 17. 21. Adam in moving curious questions, concerning Heaven and Hell, how and where1. 6. they be, omitting many needful things in the mean time; like the Athenians, that gave themselves to nothing but to tell or hear new things. The Apostles must needs be asking our Saviour, Lord, wilt thou at this time restore the kingdom? and tell us, when shall these things be? and what shall be the signe of thy coming, and of the endMat. 24. 3. of the world? But as Christ answered them, It is not for you to know the times and seasons, which the Father hath put in his own power. So here Moses, Non est vestrum ascendere montem, It is not for you to come near the Mount, or to see what is done there, it belongeth not to you.

This then must be our wisdom, to be content with the knowledge of that which God hath revealed to us: and not to be too curious in prying after those things which he hath reserved to himself. Secreta Deo, aperta & revelata, nobis & filiis nostris, as Moses said, secret things belong to God our Lord; but those things which [...]. 29. 29. are revealed, belong to us and to our children. And this is the same which the Apostle counselleth us to do, to keep within the limits which the Holy Ghost hath set us: Not to think of our selves more highly then we ought to think, but to think soberly, [Page] to be wise to sobriety. This curious enquiring and searching after needlesse matters, hath been the decay of learning. And the Apostle saith, that such curious inquisitors,1 Tim. 6. 4. 2 3. 7. shall languish, and be sick with foolish questions, ever learning, and never able to come to the knowledge of the truth. Qui inventa veritate (saith S. Augustine) aliud quaerit, [...] invenerit, He that finding the truth, seeketh further, shall finde a lye. We have a fearful example of it in Solomon: I gave my heart (saith he) to knowEccl. 1. 17. wisdom, and to know madnesse, and folly: his too great curiosity made him stray too far, and by degrees to connive at most grosse idolatry. Qui scrutator est divinae majestatis opprimetur a gloria, they which are too inquisitive in seeking out things too high for them, shall perish in their folly. Therefore it is best for us to know our bars, and keep our distance. And thus much for the several means of Preparation.

CHAP. XIX.

The manner of delivering the Law. 1. With thick clouds. 2. With thunder and lightning. 3. With sound of a trumpet. The terrible delivering of the Law, compared with the terrour of the last judgement, when we must give account for the keeping of it. The comparison in all the particulars. The use of this.

THere is added also by the learned another point, not a point of Preparation, but aThe manner of delivering the Law. necessary observation in the delivery of the Law, fit for meditation, and it is gathered from the manner of the delivery of it, in the before mentioned Chapter of Exodus,Exod. 19. upon which the Apostle seems to Comment. For whatsoever might seemHeb. 12. 18. terrible to man, God made it to concur with the delivery of the Law. The particulars are these.

1. The Lord told Moses, he would come in a thick cloud.Vers. 9.

2. With thundering, with lightning, with the sound of a trumpet.16.

Now all these as they are fearful sights and objects, so was it done purposely by God, that his Law might be received with the more reverence. And we see it tookExo. 20. 18. effect and wrought upon them: For upon the quaking of the Mount, and those terrible sights, the people removed and stood afar off, and said to Moses, Speak thou19. with us, and we will hear, but let not God speak withus, lest we dye. Nay, the sight of these things was so terrible, that it wrought upon Moses himself, for there we read that Moses said, I exceedingly quake and fear.Heb. 12. 21.

These sights and sounds affect us not, because they are past: but yet the Apostles argument may affect us. If the delivery of the Law was so terrible, how dreadful25. shall the account be how it is kept? And if the Law being delivered by the ministery of Angels (as S. Stephen said) were thus terrible, how dreadful shall it be when GodActs 7. 53. Heb. 2. 2. in the power of his Majesty shall come to require account of it? Now this will appear more plainly, by comparing the circumstances in the delivery of the Law, with the day of judgement.

1. That which is first mentioned, is a thick and dark cloud. And the Prophet speaking of the day of judgement, saith, The day of the Lord is darknesse, and noAmos 5. 18. 19. light. S. Jude cals it, the blacknesse of darknesse. And the Prophet Joel gives theJude 13. reason: because the Sun and Moon shall be darkned, and the stars shall withdraw theirJoel 3. 15. light.

2. The second, there were thunder-claps. And S. Peter saith, that when the day2 Pet. 3. 10. of the Lord shall come, the Heavens shall passe away with a great noise, and the elements shall melt with servent heat, and the Earth shall be burnt up. And no man doubts but these things are more terrible to the eye and the ear, then the noise of a thunder-clap.

3. The third is lightning or fire, which then was but upon the mount of Sinai only: but at the last day, it shall be all over the Earth. This fire was but as that in the Bush,Heb. 12. 10. which was not consumed by it, nor Sinai by this. But our God is a consuming fire,Apoc. 19. 3. and such a fire as will torment for ever. S. John saith, the smoke of it shall ascend forMark 9. 43. ever, and the fire shall never be quenched.

4. The fourth is the sound of a trumpet, that pierced the ears of the living onely: but there shall be a more shrill trumpet, that shall be heard, not by the living onely, [Page] but by the dead in their graves. The trumpet shall sound, and the dead shall be raised, saith S. Paul. 1 Cor. 15. 52.

5. Another thing (which was an effect of the former) was the shaking of the Earth, there but one mountain quaked; but at the last day it is said, Yet once moreHeb. 12. 26. I shake not the Earth, but also Heaven. This removed not the mountain, but thatLuke 21. 11. shall remove both Heaven and Earth.

Thus we see the circumstances of both conferred; now let us compare the effects of them. The giving of the Law made onely Moses to shake and tremble, but at requiring of an account of it, there shall be like trembling of all, the very just shallNahum 2. 10. tremble too: but the wicked, they shall smite their knees together. They shall goEsay 2. 19. into the holes of the rocks, and into the caves of the earth for fear of the Lord, andHos. 10. 8. Luke 23. 30. for the glory of his Majesty, when he ariseth to shake terribly the earth. And as ourApoc. 6. 16. Saviour (quoting the words of the Prophet) speaks, They shall say to the mountains, coverus, and to the hils fall on us, and that to hide them from the wrath of the angry Judge. So that we see, by these comparisons, that the delivery did in some sort prefigure the requiring of it; but the terriblenesse of that day cannot be expressed. This sound may awake us now; and therefore let us say, as the people said here to Moses, let us hear it by the ministery of man: and as the Apostle saith, let us have grace toHeb. 12. 28. serve God with reverence and fear. For no doubt when Christ shall come from Heaven, he will bring with him a fiery Law, even fire and brimstone, like to the Deut. 33. 2. Law mentioned and foretold by Moses. So much for the circumstances and effects in the manner of delivering the Law.

CHAP XX.

The end of the Law as given by Moses. 1. It brings none to perfection, and that by reason of mans corruption, as appears, 1. by the place, a barren wildernesse, a mountain, which none might touch, 2. By the mediatour Moses. 3. By the breaking of the tables, &c. 2. It brings us to Christ, because given by Angels in the hand of a Mediatour: It was to be put into the ark: Given fifty dayes after the Passeover: Moses had a veyl: The fiery Serpent: Our use of the Law, to know our debts as by a book of accounts, then to drive us to seek a surety to pay the debt, viz. Christ, and to be thankful and take heed of running further into debt.

THere is yet one thing to be considered, namely, the use and end of the Law,The end of the Law. which we will collect from the words of the Author to the Hebrews. It bringeth no man to perfection. The Law (that is the Mosaical Law, or the Covenant ofHeb. 7. 19. works, but not the moral Law considered as it is a part of the Covenant of grace) made nothing perfect; but it was the bringing in of a better thing. So that 1. It brings no man to perfection. 2. It brings us to a better thing, that is (as it is in another place,) the Law was our Schoolmaster to bring us to Christ; but the principal end of the Law,Gal. 3. 24. as it is delivered by Christ, and become a part of the Gospel, is to be a rule to direct us, and the way to leade us by walking therein to life and salvation, Mat. 5. & 6. & 7.

1. For the first end. Though it be a Law which carrieth with it the character of the Lawgiver, as those of Solon did, (which was mildenesle) and of Draco, which was cruelty. So this of God, holinesse, justice, goodnesse, &c. And though it be mandatum sanctum, an holy Law, in respect of the duties to God; and justum, [...], in respectRom. 7. 12. of the duties to men, and bonum, good, in respect of our selves: yet by occasion of our corruption and transgression, it bringeth no perfection with it, which appears by seven circumstances.

1. The first is of the place where it was given. That was a vast and barren Wildernesse yeelding no fruit: to signifie, that the Law should be so barren of fruits, that it should not yeeld one soul unto God.

2. The second is of the Mountain, which was Sinai. And this S. Paul acknowledgeth

Gal. 4. 24. 25.

to have relation by way of allegory to Agar. It is a mountain in Arabia, and therefore holdeth of Ishmael the son of Agar the bondwoman, and therefore to be cast out with her children, and not to receive the inheritance with Isaac. So they which think to bring forth fruit by their own righteousnesse, are like Ishmael who [Page] was born by nature, not by promise, as Isaac was, whose birth was supernatural: therefore the children of the Law are to be cast out with their mother, because they cannot be perfected by it.

3. Thirdly, none might go up to this mountain, none might touch it. And so concerning the Law, none hath gone up to it, none could so much as ever touch it, as he should. But the condition of grace, the Gospel, is otherwise. We must

Heb. 4. 16.

ascend to Sion, the hill of grace, and that with boldnesse. And many have gone up to it. The Prophet speaking of the Gospel of grace, saith: Many people

Esay 2. 3.

shall go and say, Come ye, and let us go up to the mountain of the Lord, &c.

4. The fourth is of the person that was minister of it, Moses. And if any man should have received perfection by the Law, no doubt but he that gave it, might. But we finde that he was a transgressour of the Law, before he received it, andNumb. 20. 12. therefore was never partaker of the promise of the Law, that is, to enter into the land of Canaan. Again, his miracles often were destructive, as to drown [...], and to bring plagues, to shew Gods wrath and justice, and not to save. Whereas the Ministers of grace raised the dead, healed the sick, cast out Devils, &c. So we see it is the Covenant of Grace that must perfect and save.

Lastly, when Moses came down from the Mount, his face did so shine, thatExod. 34. 33. no man was able to behold him, unlesse a veil were put over his face: which2 Cor. 3. 13. shews, that the cleannesse and perfection of that Law is rather to dazle the eyes, then to enl ghten them: but Christ came into the world with so milde an aspect and countenance, as needed no veil.

5. The next is of the Law it self. The Tables were broken before they could be delivered, which the Fathers expound to signifie, how that covenant should be made void, and another come instead of it.

6. Of the Time. In that very time that the people should have received the Law, they were in the greatest transgression of it that could be, namely, in idolatry and worshipping the golden Calf, and in that respect, very unfit to receive a Law, and so it was broken before it was given.

7. Lastly, of the Manner. It was delivered by the terrible blast of a trumpet, to terrifie the people; shewing thereby, that it was a Law of terrour, and would require terrible things at their hands. But the delivery of the Gospel was clean contrary; for that was delivered in a comfortable song, by a Quire of Angels, praysing and giving glory to GOD: a song of peace and joy: whereas the trumpet serves rather to denounce war.

For the second end. It was to be [...] ad Christum, a Schoolmaster to bring2. us to Christ; which will be shewen by these five circumstances of the Law.

1. It was delivered by the ministery of Angels. It was ordeined by Angels in the

Gal. 3. 19.

hand of a Mediatour, saith the Apostle. Now we know that a Mediatour hath power to end matters as he pleaseth, either to establish or abrogate a Law. So Christ our Mediatour, because for our salvation it could not be otherwise, took upon him in his own person to satisfie God, and abrogate the old Covenant, to establish a new. So the Law brings us to this Mediatour.

2. There was a charge given to Moses, that the two Tables should be put into the

Deut. 10. 2.

Ark of the Testimony, which was but a signe of Gods presence with them: which

8.

signe was perfected in Christ, in whom God is present with us, for he is our Emanuel, God with us indeed.

3. Moses must have a veil, which was but a Ceremony, to shew the mitigation of

2 Cor. 3. 14.

the rigour of the Law by Christ; for by him the veil is removed. The veil also signified the ceremonies of the Law, which referred to Christ, and by him are done away.

4. The time when the Law was delivered, was fifty dayes after the celebration of the Passeover, the time of first fruits. And at that very time, the same day, fifty dayes after, at Pentecost came the Holy Ghost in the Gospel. And though we cannot perform all we should, yet because those fifty dayes are the time of first fruits, we may offer up our first-fruits, and inchoatam obedientiam inchoate obedience accepted by Christ. And this inchoate obedience we shall have, when we shall have new hearts, not of stone, but of flesh. A new heart will I give you, &c. as the Prophet speaks,

Ezek. 36. 26.

which as the Apostle expounds it in the New Testament, written, not in tables of stone, but in the fleshly tables of our heart, whereby we shall be made able to offer up

2 Cor. 3. 3.

our first fruits

[Page] 5. Lastly. By the protestation which the people made against God and Moses

Numb. 21. 5.

that they would not hear them, we see a plain dissolution of the Law. [...] sunt [...] & Mosen, they spake against God and Moses. Presently upon their murmuring came a type of Hell. The Lord sent fiery Serpents among them, and in 6 the next [...] follows their humiliation, [...], we have sinned: and the 7 verse after followes a declaration of the Gospel, concerning the coming of Christ.8 Make [...] a fiery Serpent, faith God, which Serpent Christ applyeth to himself. As

John 3. 14.

Moses lifted up the Serpent in the wildernesse, so must the Son of Man be lifted up. Besides, the [...], had their types of the Sacraments in the Gospel, as the

1 Cor. 10.

passing through the Red sea foreshewed Baptism, their Manna, and the water out of the Rock, the Lords Supper, And thus we see that the Law was [...] ad [...], a Schoolmaster to lead us to Christ.

To make this more plain. Christs wisdom in the Gospel must be ours: for he saith, a man must call himself to account, how he hath used his talent; for God is one thatMat. 25. 19. will take account of his servants how they have imployed the talents which he hath delivered them, and we must expect to be called ad calculum, to account for our talent, and not hide them in the ground with the foolish servant.

This is the first use of the Law, that it is tabula supputationum, our book of Debitor and Creditor; the tables that we must make our account by, and lets us see, how we stand in case of profit and losse; and in that respect it is remedium ignorantia, a remedy for ignorance. Now because it sheweth us, that our debt is1 Cor. 15. 56. greater then we are able to pay, and so becomes our sting to death, shewingApoc. 2. 5. us our miserable condition, with a memento unde excideris, a putting us in minde whence we are fallen, from the image of God: As also the horror of Hell, into which we shall fall: the first of which will procure grief, and the other terrour within [...]. And when it hath brought us to this, that wee may bee condemned in the whole summe, when God and we have reckoned: then hath heCal. 3. 23. his [...], the Conscience to [...] the debt, which brings in another use of the Law; that it will be our humiliator, humbler, shutting us up in prison, then it is remedium [...], a cure of our pride.

Then cometh in another use of the Law. That seeing our condemnation to be most just, and that wee are never able to discharge so great a debt: there can be no other way for us, but to seek out a surety to discharge it for us, and that leadeth us as it did the Israelites to the brazen Serpent, that is, to Christ. So that the one will keep in our remembrance, our debt, and deliverance; and the other will teach us to say with the Psalmist, Quid retribuam, &c. and so be converted to his testimonies, and work a care in us, that we lay no more debt upon Christ, then we needs must, by reason of our infirmity.

So much for the Preparation.

THE EXPOSITION OF THE First Commandement.

[Page]

CHAP. I.

Of the Preface to the Decalogue. Two things required in a Lawgiver. 1. Wisdom. 2. Authority. Both appear here. Gods authority declared. 1. By his name Jehovah; which implyes, 1. that being himself, and that all other things come from him. 2. His absolute dominion over all the creatures. From which flow two attributes. 1. His Eternity. 2. His veracity or truth. 2. By his jurisdiction: thy God, by creation and by covenant. 3. By a late benefit. Their deliverance out of Egypt. How all this belongs to us.

THe Lord spake, &c. From the second to the eighteenth verse ofExod. 20. 1. this Chapter, the words which inded are the body of the Law, contain in them two things.

1. The Stile. I am the Lord thy God which have brought thee

vers. 2.

out of the land of Egypt, out of the house of bondage.

2. The Charge. Thou [...] have no other gods before me, &c.

3.

To the perfect enabling of every Law-giver to make Laws is [...]; [...]. required. 1. Wisdom. 2. Authority.

1. For the wisdom of God, it appears in the Laws themselves. Moses justifieth

Deut 4. 8.

it, and challengeth all the Nations of the earth to match them. What Nation (saith he) is there so great, that hath statutes and judgements so righteous, as all this Law? And the wisdom of a Law is best seen in the equity of it. But a little before (to shew more plainly his wisdom) he tels them, that it was their wisdom to keep them, for the Nations which should see that they were kept, would presently conclude and say, Surely this Nation is a wise and understanding people, which they would never do, if they had not conceived wisdom in the framing of them. So that certainly we must

Esay 28. 29.

needs confesse with the Prophet, that it came from the Lord, who is wonderfull in counsel.

2. For his Authority, (which is rerum agendarum telum,) it is plainly demonstrated by God himself in the second verse; and manifested by the deliverance of the Israelites out of Egypt, by strong hand. In every Edict and Law proclaimed, the beginning is with the stile of the Prince, intimating thereby his Prerogative Royal, to make Laws, and to publish and see them obeyed. And therefore his authority is annexed, as to the Law in general, so to those particular Laws which have a reason annexed. As to the second. For I the Lord thy God am a jealous God, &c. To the third. For the Lord will not hold him guiltlesse, &c. To the fourth. For in six dayes the Lord made Heaven and Earth, &c. and it is the Sabbath of the Lord. Now, if it be true that men expect no reason to perswade them to lay hold of a benefit, then there needs none to make them observe the Law, because it is a benefit; for the Psalmist

Psal. 107. 20.

so accounts it. He hath not dealt so with any Nation, neither have the Heathen knowledge of his Laws. Yet it pleased God to adde his reason from his own person, though indeed profit be a sufficient Orator. And thus doth God in divers places, as Levit. 21. 8. 12. 15. 23. As also S. Paul mentioneth it for the New Testament. As I live, saith

Rom. 14. 11.

the Lord, every knee shall bow to me, and every tongue shall confesse to God, which

Esay 45. 23.

words are taken out of the Prophet.

[Page] In this stile or authority are three points according to the titles.

1. Of name, | Jehovah.
Thy God.
which brought thee, &c. the last benefit they had received, out of Egypt.
2. Of jurisdiction, | Jehovah.
Thy God.
which brought thee, &c. the last benefit they had received, out of Egypt.
3. Of benefit. | Jehovah.
Thy God.
which brought thee, &c. the last benefit they had received, out of Egypt.

And such Prefaces do earthly Princes use in their writings.

1. Of Name, as Caius Caesar.

2. Of jurisdiction, Imperator.

3. Of the last benefit, Caesar Germanicus, for conquering Germany, the last triumph obscuring the former.

1. For the title of his Name, it is I Jehovah, not I am Jehovah: which argueth, 1. His Nature. 2. His Power.

1. That it is the name of his Nature, it cannot be denied. They shall know (saithPsal. 83. 18. [...] the Psalmist) that thou (whose name is Jehovah) art onely the most highest over all the Earth.

Concerning the word Jehovah, (which is Tetragrammaton, consisting of four letters,) much hath been written, and many speculations have been gathered from it. As namely, that there are three distinct letters according to the number of persons in the Trinity; and of these three, the first signifieth power, the proper adjunct of the Father; the second wisdom and knowledge proper to the Son: and the third love, the proper adjunct of the Holy Ghost. And that the second letter is doubled, to denote the two natures of the second Person. But this may be sufficient for us, that it is a name from being, or a name of existence, and that he is of himself, and from none [...], [...]. 11. 36. but that all things are through and from him. Omnia beneficio illius, ipse beneficio nullius. Bern.

And as it [...] his being of himself, so his absolute dominion and power overMal. 1. 14. all; and therefore we translate it (Lord) following the Septuagint, who render it2 Tim. 6. 15. [...] Jude ult.

2. And as there is no exception in his title, as to be commanded of or by any other. All earthly Princes derive their power from him, as his Delegates by commission. As our Prince hath in his title Dei gratia Angliae, By the grace of God King of England, &c. and is ab aliq. from another, viz. from God. Onely God rules without commission from any, but is within and of himself a supream head, commandeth simply and absolutely, hath no dependance upon any other, either of being or power; but all things depend on him, as their essence powers, or faculties, and operations.

This the Prophet sheweth forcibly, that streams proceed from him to every creature,psal. 104. 29. which being stopped they perish. When thou hidest thy face (saith he) they are troubled, when thou takest away their breath, they dye, and are turned again to their dust. And in the next verse he saith, that he is the onely breath of the world,30. his breath giveth life. When thou lettest thy breath go forth they shall be made. Now if we did conceive that any man in the world had our life at such an advantage, that with his very countenance he could make or destroy us, certainly we would be marvellously cautelous to offend him, and very obsequious to please and observe him. Yet such is our dependance upon God.

The word Jehovah, as it hath these two significations, so hath it two consectaries that follow thereupon in Scripture. 1. The eternity of God. 2. The truth of God, in giving a being to his promises, by his performance of them.

1. For his Eternity, he calleth himself, I am. Say, I am Ero, hath sent thee unto

Exod. 3. 14.

them: and howsoever there is [...] of time in respect of us, yet in regard of

Psal. 90. 2. 4.

Gods enduring for ever, there is [...] him: he is without all time, he is alwayes

Esay 57. 1. 5.

Ero. The eternity of his essence S. John describeth. I am Alpha and Omega, the beginning

Apoc. 1. 18.

and the ending, saith the Lord, which is, and which was, and which is to come; the same yesterday, today, and the same for ever. And this takes away the

Heb. 13. 8.

hope of escaping his vengeance, if we do amisse, and not obey his commands. For in that case a man may hope to avoid the justice of Princes, by departing their kingdom, or by outliving them: But he lives for ever, and his Angels pitch their tents about us: He compasseth us in a circle, first, that we escape not: Secondly, though we could

Psal. 72. 8.

escape out of one place, yet can we not so far as out of his Dominions, for his Dominion

Zech. 9. 10.

is from one sea to the other, and from the flood to the worlds end. He can fetch [Page] us from any place. So the Prophet Amos, Though they dig to hell, &c. And he lives

Amos 9. 2.

for ever to punish those that transgresse his laws, we cannot outlive him, his name is still Ero to all eternity.

2. For his truth, in effecting that which he promised, God said to Moses, that he appeared to Abraham, Isaac, and Jacob, by the Name of God Almighty, but by my Name of Jehovah appeared I not to them: as if he had said, by one that is as good as his word. So in the Psalm, He is mindful of his promise: and yet it is plain, that Abraham

Psal. 105. [...].

beleeved in the Lord, in Jehovah, and it was counted unto him for righteousnesse,

Gen. 15. 6.

and God himself in the next verse saith, I am the Lord (Jehovah) that brought thee

7.

out of Ur of the Chaldees, and yet God saith, that the Patriarchs knew him not by the Name of Jehovah, but by the Name Almighty. To reconcile these two places, we must understand, that by Jehovah is meant here, the bringing to effect this general promise of bringing his people into the land of Canaan. So long as he maketh a promise he is Schaddaj, or God: but when he hath brought it to passe, he is Jehovah. So the [...] knew him by the Name Jehovah in some particular promise, as Abraham in the birth of Isaac: Noah in the delivery from the deluge: Lot in his delivery from Sodome: but they never knew him by the Name of Jehovah, in bringing to passe that great and general promise of Canaan. And in this sense it is said, that when God hath brought his judgement upon the people, they shall know that

Ezek. 5. [...].

I Jehovah have done it.

The Title of jurisdiction, Deus [...], Thy God. To this title he hath claim in a 2 double respect. 1. Generall. 2. Particular.

1. In general he hath title of jurisdiction in respect of his being Creator, and therefore,

Psal. 108. 5, 6.

as the Psalmist saith, He spake the word, and they were made, &c. He hath given them a law which shall not be broken, that as all things are his Creatures, he hath jurisdiction to govern them by such laws as he pleaseth. All the Creatures have their rule from him. And therefore the Lord complaineth against them for breach

Esay 1. 2.

of it. Hear, O heavens, and give ear, O earth, for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me, that is, they have broken my laws. And in Moses Song, Give ear, O ye heavens, and I will speak, and hear, O earth, the words of my mouth. The Creatures are called to bear witnesse

Deut. 32. 1.

against Israel, that they were breakers of Gods law.

2. In particular. The Law or his jurisdiction being infringed in general, it gave occasion to the second, that is the particular, which is by covenant, and that conditional. God is our Jehovah by Covenant. Hear, O Israel, the statutes and judgements which I speak in your ears this day, that ye may learn them, and keep and do them. Audis?

5. 1.

Deus sum: Non audis? non sum Deus, saith one, doest thou hear? then am I thy God: hearest thou not? then am I not thy God. This shall be the Covenant, faith God. I will put my law in their inward parts, &c. and I will be their God, and they shall be my people. [...] and tuus are relatives, He is ours and we are his, so long as we keep

Jer. 31. 33.

his commandments. Moses telleth Israel a strange thing, Behold the heaven and the heaven of heavens is the Lords thy God, the earth also with all that therein is: yet

Deut. 10. 14.

hath he separated thee (as a handful) above all people to make a covenant with thee. And this mercy of God is wonderfull, that in describing himself, he rejecteth all his other titles of glory, drawn from other creatures, as the God of heaven and earth, and entitles not himselfe by them, but onely claimes the Iurisdiction of us being so vile by nature, and wicked by our works. And is not ashamed (as the scripture

Heb. 11. 16.

speaks) to be called our God. And, as one saith well, conjunxit [...] tuam cum gloria sua, nay he might have said, conjunxit gloriam suam cum gloria tua, insomuch as true are the words of the Psalmist. Happy are the people that be in such a case:

psal. 144. 10.

yea blessed are the people that have the Lord for their God.

Lastly, His Title by Benefits. And this he raiseth from the last act he did for 3 them. Which serveth also to confirme and prove his two former titles, in two respects.

1. Of the miserable estate and condition of the Israelites in thraldome and bondage.

2. Of their mighty and wonderful deliverance from it.

1, Their estate was miserable in Egypt. For they were servants in the most

Exod. 5. 5.

servile work that could be, being put to the furnace to make bricks &c. They were in [Page] servitude under their most cruel enemies, and that so hard, as that they were daily punished, never rewarded. They were forced to work, and yet no materials given them to work withal. To gather straw, and yet nothing abated of the tale of bricks which they made when straw was provided to their hands. And lastly, they had their children daily drowned before their eyes.

2. Their great delivery from this servitude appears, in that it was done with a mighty hand, and an outstretched [...], by shewing his power in the plagues of

Deut. 4. 34.

Egypt, and drowning Pharaob and his host in the red sea. The two former titles have ever stood the same, but this last, in respect of this act, and upon divers acts of his hath bin altered. As,

1. After the Creation he was stiled God, the Creator of heaven and earth.

2. In the dayes of Abraham. I am the Lord, that brought thee out of Ur of the [...]. 15. 7. Caldees, 3. in Moses time. The God of Abraham, Isaac, and Jacob. Exo. 3 6. fourthly. And here, I am the Lord that brought thee out of Egypt &c. fiftly, when God should deliver them from the Captivity of the North, it is said. The dayes come, saith the Lord, that it shall be no more said, the Lord liveth that brought up the children out of the land of Egypt. But the Lord liveth that brought up the children of Israel fromJer. 16. 14, 15 the land of the North. And this title lasted to the time of Christ. sixtly. The last is prophecied by Jer. Jehovah justitia nostra, the Lord our Righteousnes, and so by theJer. 23. 6. Apostle Christus justitia nostra, Christ our righteousnesse, and God the father of1. Cor. 1. 30. our Lord Jesus Christ.Gal. 1. 8.

Now this great benefit being not fully six weeks before the Law delivered, it must needs stick close to their memory, and being in the wildernesse, where they were wholly to depend upon God and his protection, so that as well in regard of the remembrance of the late benefits, and the hope of future assistance, as of the place where they could not depend at all upon themselves, it was both a fit time and place to give them a Law, and then they were more fit to receive it, in as much as it could not well be given in Egypt, for thence they were unwilling to go, nor in Canaan, for there they murmured against God, it was most fit it should be given here: for their delivery was not that they should be Masters, but Servants.

And all these pertain to us: for though it be true, Non obligamur Legi propter Sinai, sed propter paradisum, when it was first given to all the sons of Adam: andRom. 11. 11. though God gave this Law to one Nation, to stir up others to emulation, as the Gentiles were taken into Covenant afterwards to provoke the Jews to jealousie: yet this is also true, that there are none of those his titles, but much more appertain to us, who have means of better performance, as having received greaterHeb. 8. 6. benefits, and our faith grounded upon better promises.

1. Jehovah The excellency of this Name to us, is in respect of the ordination of

Gen. 22. 18.

a new Covenant (the Gospel) which (as the Scripture speaks) is the better Covenant,

Deut. 1. 8.

because it was established upon better promises: for, Insemine tuo benedicentur

2. Tim. 1. 10.

omnes nationes terrae, in thy seed shall all the nations of the earth be blessed, is a better promise then, Semini tuo dabo terram Canaan, to thy seed will I give the land of Canaan. We have clearer promises of eternal life, and a greater measure of sanctification of the spirit then they had.

2. Deus tuus, thy God. As we are included with them in the first, so in the second title, we have part and interest in them both; for he is our God by Covenant as well as theirs, by a Covenant of mercy and grace.

3. Qui eduxi &c. which brought thee, &c. For this third, how far greater dangers are we delivered from then they? From the sting of Conscience, fom sin, from death: how much do the Devil and his Angels passe the power and malice of Pharaoh, and his task-masters? Hell and Gehenna the Lime-kills? the torments of Hell without number, the bricks with number? and as much as these everlasting pains passe those temporal, so much doth our deliverance exceed theirs. The Apostle saith, that God hath delivered us from the power of darknesse, and from the wrath to come. And in another place, that heCol. 1. 13. hath abolished death. In this world he hath freed us from errours, which the most2. Tim. 1. 10. part of the world fall into.1. Thes. 1. 10.

He hath delivered us 1. from the justice of God, 2. from the terrour of the Law, 3. from the sting of Conscience, 4. from sin, 5. from death, 6. from Hell, [Page] 7. from the Devil and his Angels. 8. from the Spiritual Egypt, 9. from the Egypt of this world, &c.

Now as God hath titles, so have we. He Jehovah, we vile Creatures: He our God, we his servants: He, which hath delivered us, we which have been delivered by him from sin, &c. from a thousand dangers. Audi Israel, hear, O Is ael, saith he, Speak Lord, for thy servants hear, must we say, and not onely be his Auditors, but his servants, least we be made servants to sin, Sathan, and the world and so be made to know the difference between his service, and the service of other Masters.

CHAP. II.

The division of the Decalogue. How divided by the Jews. [...] Christians. Addition 6. That the four fundamental articles of all Religion are implyed in the four first precepts. Of rules for expounding the Decalogue. Six rules of extent. 1. The affirmative implies the negative, and e contrà. 2When any thing is commanded or forbidden, all of the same nature are included. 3 The inward act of the soul is forbidden or commanded by the outward. 4. The means conducing are included in every precept. 5. The consequents and signes. 6 We must not onely observe the precept our selves, but cause it to be kept by others, least we partake of other mens sins, which is 1. Jubendo, by commanding. 2 Permittendo, by tolleration. 3. [...], by provocation. 4 Suadendo, by perswasion. 5 [...], by consenting. 6. Defendendo, by maintaining. 7. Scandalum praebendo, by giving scandal.

VVE divided the Law into a stile and a Charge; the first hath been handled. The charge remains, whereof we will now speak. And this is contained inExod. 34. 28. the ten words which we commonly call the ten commandments. So doth Moses, Deut. 10. 4. as well to deter men from presuming to adde any more, (in which respect, God wroteExod. 32. 15. both sides of the Tables full to prevent the adding to them) as also to take from man, the excuse of being so many that his memory could not bear them. They being but few, whereas those of the heathen are infinite.

These ten for better order and memory sake, receive a division from the subject,37: and are divided according to the two Tables. which our Saviour in his answer toMatth. 22. 40: the Lawyer, divideth according to the objects, God, and Man. And this is not hisMark. 12. 30: own division onely, we finde it in the time of the Law. Our duty towards God isDeut. 6. 5. set down in Deuteronomy. Thou shalt love the Lord thy God with all thy hea t,Lev; 19. 18. and with al thy soul, and with all thy might. Our duty towards man in Leviticus. Thou shalt love thy neighbour as thy self. From both which places this division of of our Saviour hath its ground.

Now because love is so often repeated, S. Paul makes the end of the Law to be1. Tim. 1. 5. love. And in another place, after he hath recapitulated the Law, he reduceth it to this. Thou shalt love thy Neighbour as thy self; for our love proceeding andRom. 13. 9. ascending up to God, when we descend and come to our Neighbour, it is but a reverberation of the love we have to God, and every reverberation or reflexion presupposeth a direct beam, so that every man that loves his Neighbour, hath God first in his direct motion, as the immediate and direct object of his love, and then his Neighbour in and for God.

And as these ten precepts are divided into the two Tables by God, so in the sorting105. of the precepts to each Table arises some doubts. 1. Between Jews and Christians, and 2. between Christians themselves. 1. The Jews make an even division of them, five in one Table, and five in the other; and they take their warrant from the Psalmist, I have said ye are Gods, and ye all are Children of the most Highest:Psalm 82. 6. therefore they infer that the fifth Commandment must be referred to the first Table, which immediately concerns God. But seeing in that precept inferiours also are included, and they are no Gods, we must exclude out of the first Table the fifth Commandment, as not pertaining directly to God, but man. And the Apostle Ephes. 6. 2. [...] this in expresse words, making this Commandment the first with promise, that is, the first of the second Table, for otherwise it is not the first with promise.

[Page] 2. The Church of Rome, and some Protestants, as the Lutherans, make the two first Commandments but one, and the last they divide into two, against the consent of most of the Fathers, whom they pretend in other things to follow, thus they make the coveting of Neighbours house or goods the ninth, and the coveting or lusting after his wife, the lusts of the flesh the tenth. That it cannot be thus, (besides the reasons against it in the tenth Commandment, as you shall hear hereafter) the whole current of the Church hath consented to the division of four and [...], onely S. Augustine excepted, and Origen hom. 8. in Exod. with some others, and disallow this division of theirs. As among the Jews, Josephus lib. 3. of the Commandments. Philo Judeus in Decalog. Aben Ezra. Rabbi Solomon upon the 20. of Exodus. Among the Christians, Clemens 6. Stromat. Chrysostome in Matth. Athanasius de sacris script. Ambrose, Jerome, and Nazianzen: onely S. Augustine (de decem preceptis) [...] of theirs. Yet himself in his questions veteris & novi testament. q. 7. divideth them plainly as we, and the reason that moved him to the contrary was but weak, upon a bare conjecture that there should be three in the first, because there are but three persons in the Trinity, but by the same reason we may adde the fourth, because of the Unity in the Trinity. Canisius hath an argument of great force with them, that the reason of the Law must be be annexed to the Commandment: but in our division the reason is in the second [for I the Lord thy God am a jealous God] therefore all before is to be referred to the first commandment. But we say that the generall reason went before the Charge, viz. in the Preface, and was not to be annexed to any of the Commandments; and that this is a special reason added to the second Commandment, as some other precepts have their special reasons annexed. But howsoever they be divided, if the whole Law be delivered, and we be careful to keep it, the matter is not much, otherwise it will be to little purpose, si bene numeres, male vero Custodias, as Musculus saith, and therefore we come to the precepts themselves.

1. The first is the table of Holinesse or Religion, and this immediately respecteth God.

2. The second is the table of justice, and that immediately respects Man.

1. This holinesse consists in holy duties to be practised which are either

1. Continual, or to be done at all times, and that | inwardly in heart and minde. | Commandment 1.
outwardly in | gesture. | Commandment 2.
speech. | Commandment 3.
2. Temporary at some special times in the Congregation on set dayes. | Commandment 4.

2. The Table of Justice concerns either or

1. The Act, and that either | particularly between Inferiours and Superiours, | Commandment 5.
generally towards all. | Commandment 5.
and this concerns our Neighbour either | 1. In his person, | Commandment 6.
2. Or in his flesh, his Wife. | Commandment 7.
3. In his temporal estate or goods. | Com. 8.
4. In his good Name. | Commandment 9.
2. The inward desires restraining the very motion of the heart though they never come to Act. | Commandment 10.

True Religion generally considered and abstracted from the modifications of JewishAddition 6. and Christian, rested alwayes principally upon four Articles or propositions. 1 That concerning the 4 principles of religlon implyed in the 4 first commandments. there is but one God. 2. That none of these visible things we see are God: but that he is of a higher invisible nature. 3. That his providence extends to humane affairs, and [...] it self in rewards and punishments. 4 That he is the Author and maker of all things besides himself, and herein his infinite goodnesse, power, and wisdom appears. These four principles are included in the four first Commandments. In the 1. The Vnity of God is openly declared. 2. In the second his spiritual invisible nature, which is not to represented by an image. Deut. 4. 12. Therefore Tacitus saith, Judi sola mente [...] numen intelligunt, profanos qui Deorum imagines mortalibus materiis in[Page]speciem homnum effingunt, the Jews conceive one onely God in the minde, and account them profane who represent him by material images, and Plutarch gives this reason why Numa would suffer no images in Temples, [...] because God cannot be conceived, but onely in the minde. 3 The third supposes Gods knowledge of humane actions, even of thoughts, for this is the ground of an oath 4. In the fourth God is acknowledged the Author of the visible frame of heaven and earth, in remembrance of which the sabbath was instituted, and that with greater strictnesse then other rites, for here the punishment was capitall, if any offended; in others arbitrary: for the wilfull violation of this precept did imply a denyall, that God created the world. And from these contemplative notions, arise those practicall vertues, of loving, fearing, honouring God, invocation, obedience, &c. The consideration hereof shews the wisdome of God in the excellent order and perfection of the first table, the like may be shewed in the second table, when it comes to be handled. Vide Hug. Grotium. De jure belli & pacis. lib. 2. cap. 20. n. 45.

The Law of the Lord, saith the Prophet David is a perfect Law, and therefore commandeth all things that we are to do, and forbiddeth all things that are not to be done: which if it be interpreted onely according to the letter, we shall omit the hundreth part of those things which are commanded or prohibited implicitely in them, therefore there must be an interpretation of them.

This we must hold for an infallible conclusion, that every Law standeth upon a Synechdoche. The reason is, because the Law being to take order for actions, and the actions of man being infinite, both in variety and number (because the circumstances, objects, and degrees, are infinite,) it followeth that the rules also should be infinite, and so exceed the memory of man. Therefore hath God onely set down generall things, and so doth man after his example. And these generalls are to receive Interpretation, and to be applied to perticulars.

Now if it be demanded, where, and whence this interpretation is to be had?Deut. 17. 8, 9 The resolution of this we have from Moses. If there arise a matter too hard, &c Thou shalt come to the Priests and Levites, &c. and they shall shew thee, &c. AndMal. 2. 7. the Prophet Malachi tells us, The Priests lips preserve knowledge, and they must seek the Law at his mouth: and the reason he gives, for he is the messenger of the Lord of hosts. The Lord Treasurer to Candace Queen of Ethiopia, could not go forward without Philips instruction. How can I understand withoutActs 8. 31. a Guide?

But this may beget a second doubt, which is, Whether every thing they deliver be good, or the interpretation they make of every thing be true, and infallible? To this we answer, That there are rules to be observed in their interpretation. And unlesse their interpretation be according to those rules, it is neither good nor true: and if it manifestly swerve from them ought not to be received.

Our Saviour Christ reprehended the Lawyers, for not interpreting according to the rules: the condition of a Law standing upon a more particular respect,Matth. 20. there must be more particular rules then the bare letter or sentence affordeth; the interpretation must be to shew the compasse of the Law, how far it extendeth, and how far it restraineth: so that to know the true meaning of every precept, these two things are to be considered to which the rules of interpretation do referre. And they are but two.

1. Amplificatio, the extent.

2. Limitatio, the exception or restraint.

The first rule is generall, viz. Intentio ad scopum, because the Law depends not meerly upon the letter, but upon the meaning, Certum est quod is committit in Legem, qui Legis verba observans contra voluntatem Legislatoris facit, it is without question that he offends against the Law that by observing the words of the Law, goes against the will of the Law maker. Now the purpose of the Law is best known by the intent of the Lawgiver: Intentio Legislatoris voluntas Legis, the intent of the Law-maker is [Page] the will of the Law, for as the Law is regula mentis, the rule to square the minde by, so mens Legislatoris est regula Legis, the minde of the Lawmaker is the rule of the Law.

The intent of the Lawgiver is known by his end, for as bonitas Ethica, so bonitas Theologica pendet a fine, Divine as well as moral goodnesse depends upon the end, therefore in our interpretation we must consider Gods end and, make that ours. The supream end of the Law is Gods glory, as it is in the Prophet. My gloryEsay 42. 8. will I not give to another, and the subordinate end is, vult omnes salvari, he will1. Tim. 2. 4. have all men saved, as the Apostle testifies. But (as is said before) the best way to take our direction more particularly to know the meaning of a law, is to consider these two, the extent, and restraint or limitation. And first let us take a view of some rules concerning the first.

Of Extent.

And for direction in this, the Jews have set down thirteen rules which may be 1 reduced to these. First, (as they say) in every commandment there is praeceptum faciens & non faciens, if the commandment be affirmative it implyeth also the negative, & e contra, according to the rules of Logique, si [...] est faciendum, ejus contrarium fugiendum, if this be to be done the contrary is to be avoided. And to this purpose, Eschew evil and do good, (saith the Psalmist,) there isPsalm. 34. 14. the Rule. The affirmatives of the Decalogue are but two, which are the fourth and fifth. The Rabbins finde in the books of Moses two hundred fourty eight affirmative commandments, according to the number of the joynts in a mans body, and the negatives in the five books of Moses, three hundred sixty five according to the number of dayes in the year: both which added, make six hundred and thirteen, according to the Hebrew letters in the ten commandments.

The second Rule is, That wheresoever a thing is commanded or prohibited,2 there all the homogenea (or of the same kinde) to it are forbidden or enjoyned. The same may be seen in mans Lawes. A Law is extended either Specifice, or by Equipollens. 1, Specifice is, when a thing is done that is of the same kinde, but by circumstance is diverse. 2. By Equipollens, the Rabbins call those by two names: first, when the ballance hangs equall, the Logicians call it a pari, Exod. 22. 6. as in the commandment against theft, to set a mans house on fire is as evil as to steal. Secondly, when one is lighter or heavier then the other, fromEsay. 7. 13. the lesse to the greater, a majori (as they call it.) If one be bound to honour his Parents, much more to honour God.

The third Rule is peculiar to the Law of God, which is spiritual. The last commandment 3 forbidding the inward desires of the heart, is added as a rule how to understandRom. 7. 14. all the rest. When you have extended them specifice, and per equipollens, then they must be extended to the Spirit: Lex humana ligat manum, lingua divina comprimit animam, Mans Law binds onely the hands, but Gods the soul. The true worship of God is in Spirit; and the reason is good, for the heart is the fountainJohn 4. 23. of all evil. Out of the heart proceed evil thoughts, saith our Saviour. This appearedMatth. 15. 19 by the dream of Polydorus in Plutarch de sera numinis vindicta, that dreamed in the night, that his heart came to him and said, ego tibi omnium horum malorum sum author, I am the cause of all these evils which have befallen thee. The heart therefore is first to be cleansed, by truely planting the fear and knowledge of God in it.

Plutarch saith, that the Heathen would have restrained the heart if they could, but because they could not, they forbare it. The Law of man faileth two wayes, First for want of knowledge of the offender, because they knew not the heart. Secondly, for want of power. As when the number of offenders is so great, or their power of such force, as there is no resisting them, tolleration must be. Frst, But though with men faults may be so closely carried as that it cannot be found where the fault is, or how it may be remedied: yet with God and his Lawes it cannot be so. For the heart is deceitfull (as the Prophet truely saith) above all things, and desperately wicked,Jer. 17. 9. quis cognoscit idem, who knows it? but in the next verse, he answereth himself, that there is a quis, a who he is that knoweth it: I the Lord search the heart, I try the10. reins. There is no defect of knowledge in God. Secondly, neither can there be [Page] so many Offenders, but God is able to destroy them. It is his power by which he rules, saith the Prophet. Did not he in his last act of benefit bring the handfull of Israelites from the power of Pharaoh? and indeed who is able or hath resisted his power.

Concerning the first, the omniscience of God. S. Augustine saith, If the candle burn he seeth thee, if the candle be out he seeth thee, he seeth all thoughts, both present and past, and thy thoughts to come; therefore it is justly said, that the Law is spiritual.

Now for the thought, we may observe therein these several steps and degrees.

1. Cogitatio ascendens, the suggestion arising from some former voluntary act or neglect.

2. Inclinatio voluntatis, the entertainment of the suggestion.

3. Mora, the delay in the thought. A desire to stay upon it longer.

4. Voluptas ex cogitatione, a good liking of this guest.

5. Cupido actionis, a longing to taste the conceived pleasure in outward act.

6. Consensus cordis, purpose to practise, and put it in execution.

7. Deliberatio perficiendi, the choyce of some means to bring it to passe.

And though mans law cannot take hold of all these, yet Gods Law doth.

4. The fourth Rule of extension is that, which mans Law hath prescribed. Cum quid prohibetur, prohibentur omnia per quae pervenitur ad illud, & e contra, when any thing is prohibited, all things likewise are forbidden, that are the means to it, and so on the contrary. The Jews say, Ambulandum est in praeceptis per viam regiam, we must walk in the commandments, not by a by-path, but in the rode, in the Kings high way. The reason is, The goodnesse of a way or motion dependeth on the end: so that if these or these means bring to an evil end, they are evil, and consequently not to be used in good things, neither are we to seek God by them. We must not so much as stand in the way of sinners. So if a thing be good, the omission as alsoPsalm 1. 1. the means be evil, Bonae legis est, non solum tollere vitia, sed et occasiones vitiorum, it is the property of a good law not onely to take away sin it self, but the occasions also of sin,

5. The fifth Rule is, Cum quid prohibetur vel jubetur, prohibentur vel jubentur omnia, quae consequuntur ex illo, when any thing is prohibited or commanded, the consequents that follow thereupon, and the symptomes of them are also forbidden or enjoyned. As in the case of Pride, the holy Ghost condemns the symptomes of it, a proud look, and a high stomach. And the prophet condemneth walking withPsalm 101. 7. stretched forth necks, and mincing gates. And the Apostles S. Paul, and S. Peter 131. 1. Esay 3. 16. frizling and platting of the hair, and vain apparel. And God himself threatens to1 Tim. 2. 9. punish such as should be clothed with strange apparel, because all these are not the1 Pet. 3. 3. signes of modesty and decency, but Consequents of pride. God will have the signeZeph. 1. 8. go with the thing signified.

6. The sixth Rule is, That we must not be accessory to the sins of others, but seek to hinder sin in others, and to draw others to the observing of the commandment, as well as to keep it our selves. S. Paul speaks of some, and reproves them thatRom. 1. 10. consent with them that do things worthy of death. For accessorium sequitur naturam principalis, & agentes &consentientes pari poena plectantur, both principal and accessory were to be punished alike, and the reason is, because the law is not onely to be observed, but preserved; we must not only be observers of it, but take care too that it be kept by others. Sic luceat lux vestra, saith our Saviour, let your light so shine before men, that they seeing your good works may glorifie your FatherMatth. 5. 16. which is in Heaven. God will have glory from us, not for us, from others by us. We must have a care that God may be glorified both in our selves and others; so that we must not be accessory to any thing whereby God may be dishonoured, and we be made guilty of other mens sins, and so they become ours.

Now there are seven waves whereby we become accessory and partakers of other mens sins. The first two concern Magistrates, and all other Superiours: the other five all men alike.

The first is in Magistrates and Superiours. Jubendo by commanding, if (as the 1 Prophet saith) they decree unrighteous decrees; and command any thing that is unlawfulEsay 10. 1. by way of law. As Nebuchadnez. that enacted a law for Idolatry, that the peopleDan. 3. 4, 5. 6. [Page] at the sound of a Trumpet should fall down and worship his Golden Image. This lyeth [...] upon the Magistrate for commanding it, and he is accessory to Idolatry1. Sam. 22. 18 if the people commit it. So Saul was guilty of killing the Priests, hough Doeg slew them becau se it was his command. So, though Ananias rose not out of his seat to strike S. Paul, yet because he was stricken at his commandment, theActs 23. 2, 3. blow reached unto him, and S. Paul called him a painted wall for it, and denounceth Gods judgement against him for it. David did not in person put Vriah in the forefront of the battel, but Joab; yet because he wrote to Joab so to do, the murther2. Sam. 11. 15 of Vriah was laid to David by the Prophet Nathan. Jezebel was far off when Naboth 12. 9. was stoned, but because she wrote to the Elders of Israel to proclaim a fast and1. Reg. 21. 8. to set Naboth on high among the people, and to set wicked men to witnesse salfly9. 10. against him, and to put him to death, she was made guilty of his death.

The second is, Permitten to by toleration, and is the other way whereof the 2 Magistrate or Superiour may be guilty, by Permission or Connivence at anothers sin. As when a man is in authority, though he command not an evil thing, yet because he hath power to restrain men from committing evil, and doth it not, he shall be in fault. If the people of the land do any wayes hide their eyes from the manLev. 20. 4. when he giveth his seed unto Molech, and kill him not. Then will I set my face5. against that man, and against his family, and will cut him off That is, if the people in whom it lay to execute punishment for it neglected, and suffered the Malefactor to live, the fault should be theirs as well as his.

S. Augustine saith that the Magistrate hath the Sword committed into his hands, Vt mali, si non dimittant voluntatem, amittant facultatem peccandi, that wick d men should be disabled of their power, if not of their will to sinne. S. Paul describing a Civil Magistrate, saith, that he bears not the Sword in vain, and tells theRom. 13. 4. end wherefore he bears it, as a Revenger to execute the wrath of God upon him that doth evil. And the same Apostle (to set down a rule for the Ecclesiasticall Magistrate) inveigheth against those of Corinth, for not excuting an Ecclesiastical Censure upon an open Offendor, but suffered him to continue in the Church. And1. Cor. 5. this rule extends also to Domestique government, as that of fathers concerning their Children. Because the sons of Eli made themselves vile, and he restrained [...] not, God said that the iniquity of his house should not be purged with sacrifice nor offering1. Sa. 3. 13, 14 for ever, that i, he would judge his house for ever. Ahab for suffering [...] (an Idolater) to escape contrary to Gods command; his life went for Benhadads. 1. Reg. 20. 42. So then, he that suffereth an offender to escape unpunished, the state of the party permitting shall be as the state of the party permitted. For a perpetual opprobryJohn. 19. 16 to Pilate, it is recorded, that he delivered Christ to the Jews to be crucified. What a fair shew made he? What washing of his hands, with much other pretexts, as publishing his Innocency (before all the people) concerning Christs death? yet because he was chief of the Province, and had authority to have kept the Jews from putting Christ to death, he was guilty of the death of our Saviour. [...] 1. Reg. 1. 6. wantonnesse and ryot came upon this occasion. His Father had not displeased him at any time, in saying, Why hast thou done so? And it pleased the Holy Ghost throughout the whole course of the history of the Kings of Israel and Juda, to leave this as a blot upon wicked Kings quia non sustulerat excelsa, because they permitted high places to stand. And therefore S. Augustine saith very well to all in authority. Tu imple officium tuum, alioquin Deus & de te & de ille implebit suum, be sure thou do thy part, and perform that which thy place requires, else God will perform his, both upon thee and the offender. And it is better sentire lenitatem patris quam seueritatem judicis, to feel the lenity of a father, then the severity of a Judge.

The third is Provocando, by provocation. The two former were subsequent to 3 actions, the two next are antecedent. Provocation is two ways, Vrgendo, Alliciendo, by urging or alluring.

1. By urging as, Jobs wife, dost thou still retain thine integrity? Curse God and die. Or when men by provocation, urge men to blasphemie or

Job. 2. 9.

anger &c.

2. By alluring, as Samsons wife to discover his riddle, and Ahabs false prophets

Judg. 14. 15.

to go to war.

2 Chron. 18.

[Page] Now God is so far from allowance of any provocations, that he takes it clean away,Eph. 6. 4. ev n from superious to their [...], that he commands even fathers not to provoke their children. And it is the Apostles counsel not to provoke one another.Gal. 5. 25.

The next is Suadendo, by perswading. A man may be accessory by giving evil counsel 4 or advice. The psalmist saith, Blessed is the man that hath not walked in the counsel of the ungodly. Jacob lying on his death-bed and blessing his sons, said toPsalm, 1 1. [...] and Levi, In secretum eorum non veniat anima [...]. And holy Job, The counselGen. 49. 6. Job, 21. 16. of the wicked is far from me. In Ezra, evill Counsellors were hired to hinderEsr. 4. 5. the building of the Temple. Absalom commited incest with his fathers Concubins,2 Sam. 16. 21. yet the sinne is imputed to Achitophel, that put it into his head. Herods wivesMar. 6. 24. daughter asked John Baptists head, but Herodias the mother counselled her to ask it,John, 11. 50. therefore his blood is [...] to her charge. The sinne of the Jews in desiring ChristAct. 19. 25. to be crucified is laid to Caiphas for giving the advice. And the [...] against Saint Paul, is laid to Demetrius the silver-smith that counselled the rest of the handicrafts men to rise.

And these two last precede the Action.

The next is Consentiendo, by consenting to other mens sinnes, and this brings us 5 within compasse of accessory.

Now we offend by consent as the Lawyers speake either.

1. Consensu directo & vero, by directly consenting. Be not partaker of other mens

1 Tim. 5. 22.

sinnes.

2. Consensu interpretativo, when a man is instrument of an ill action by his

2 Sam. 11. 15

deed, though in word he mislike it, or seem not to approve it, as [...] was Davids instrument to kill Vriah.

3. Participatione, by partaking, As in the case of thest to partake in the gain.

Psal. 50. 18.

4. Approbatione, by allowing, Saul is said to be consenting to Saint Stephens death,

Act. 8. 1.

onely by the laying down of the witnesses clothes at his feet. And Moses makes all

7. 58.

them to be consenters to the rebellion of Corah, which departed not from their tents.

Num. 16. 26.

5. Vnione, by joyning. When men joyne purses with them that doe evil. Cast in thy lot a mong us: let us have one purse.

Pro. 1. 14.

6. Silentio, by not disclosing. When a man reveals not the sinnes of others, he doth

Lev. 1. 5.

after a sort consent to them, because he is bound to it. If a soul sinne, and hear the voice of swearing, and is a witnesse wheither he have known of it, and do not utter it,

19. 17.

then he shall beare his iniquity &c. Saint Augustine gives the reason, ut malus [...] inducit in peccatum; sic malum [...] relinquit in [...], and not onely so, but if a man know that his neighbour sinneth, there's a flat precept that he shall rebuke him for it.

The last is Defendendo, by maintaining. When we commend and flatter men in their 6 sins, or excuse them, when they have offended. He that saith unto the wicked, thouPro. 24. 24. art righteous, him shall the people curse. And the wise man in another place, lactant 16. 29. amicos suos &c. enticing his neighbour, and this lactatio peccatorum, alluring of sinners is the way that leadeth to destruction. For though suck kinde of mens words seem to be softer then butter, yet there is war in their hearts, and though they seem smootherPsal. 55. 22. then oyle, yet are they very swords. By good words and fair speeches such men deceive the hearts of the simple. But there is a woe pronounced by the ProphetRom. 16. 18. against such men. Wo unto them that call evil good. And another Prophet callsEsa. 5. 20. them dawbers, that say peace, and there was no peace &c. And a little after he pronouncethEzech. 13. 10. a woe against them that sow pillows under mens arms. Such were Ahabs 18. false Prophets. But especially Zedekiah, which made himself horns of iron, and said (falfly) ic dicit Dominus. Non semper corrupta mens male oper antis, at semper corrupta 1 Kin. 22. 6. male defendentis, the minde that doth ill is not ever corrupt, but that which defends11, ill, is.

Lastly, besides these, there is another way whereby a man may be guilty of 7 another mans sins, ratione scandali, by giving of scandal, or by doing some act whereby another stumbles and fals into some sin, thus per accidens a man may partake of anothers sin, and that not onely in actions sinful, by giving evil example but sometimes in things lawful, and indifferent, clothed with such circumstances, whereby the weak, that is, the ignorant may be drawn to some unlawful act; as when some did [Page] eate of things sacrificed to Idols, no way in it self unlawfull, others were thereby occasioned to commit Idolatary, Romans, 14. Yet here we must consider, that if the thing we do be indifferent in it self, yet if commanded by lawfull authority we must not forbear it: potius scandalum admittatur, quam veritas amittatur, as Saint Augustine saith, rather let offence come, then the truth be lost; I may adde, rather then any act necessary vi pracepti; be omitted, and so a sinne of omission follow: for this is scandalum acceptum, non datum, a scandal taken, and not given, and in this case we may say as Christ of the Pharisees, if they will be offended, let them be offended: but if the thing be not sub pracepte, but wholly in our own power, and no way necessary, we ought to forbear till the weak brother may be informed of the lawfulnesse of the action; but if he will not be informed or rectified, tis not weaknes but wilfulnes in him after sufficient means of information, and no man need to abridge himself in his liberty for the pleasing of such persons.

Thus much for the rules of extent,

CHAP. 3.

Rules os restraint in expounding the law. False rules made by the Pharisees. Of Custom. Addition 7. of the force of Church Customes. Three Rules of restraint. 1. by dispensa ion 2. by the nature of the precept. 3. by Conflict of precepts. Antinomia, wherein these rules are to be observed. 1. Ceremonial preceps are to give place to moral. 2. The second table is to give place to the first. 3. In the second table, the following precepts are to give place to those before. Rules to expound in case of. 1. obscurity. 2. Ambiguity, 3. Controversy.

THe second are the rules of Limitation or Restraint, how far the Comandments2. are to be restrained. The Hebrewes say, that there are general precepts in the Scriptures, which we would conceive to be perticular, but are enlarged as generals, either in the fignifications of the words, or in their derivations, or from equity or parity of reason, &c. And this practise of enlarging and restraint, according to the true [...] and scope of the words, hath bin a token or note of distinction between good interpreters and bad. The Pharisees rules be narrow, though their Phylacteries be broad.

The commandment against swearing the Pharisees restrain it, either to, Thou shalt not forswear, or, Thou shalt not swear by the name of Jehovab. But our SaviourMath. 5. 34. by the second rule of extension saith, Thou shalt not swear at all, but your conversation should be yea and nay; and so forbids all unnecessary oathes, which appeares from the end of an oath, which as the Author to the Hebrews, Heb. 6. 16. saith, is to be an end of all weighty controversies and not to be used upon every light and triviall matter.

They restrain the Commandment, Thou shalt not kill, that is, not the innocent, and restrained it to the outward act, and thought it fit for a man to revenge an injury. But Christ by the third rule of extent maketh wrath and anger, murther, because it is the seed of a greater offence, and forbids all revenge commanding to love our enemies.

They in the Law against adultery held, they might have as many wives as they would, by way of divorce. But Christ by the fourth rule of extension tells them, they must avoyd all occasions of adultery; we must not look upon a woman to hust after her.

They restrained the word [neighbour] in the parable of the Samaritan, to themLuk. 10. 30 that dwelt neer them: but Christ by the rule of aequipolleus extendeth it to every man; so that Christs interpretations warrant extensions. And though it be true, which the Rabbins say, that it is necessary to extend and to restrain, but more necessary to extend: yet rules must be set down of restraint also.

There is a Rule that Consuetude est optimus legum interpres, Custom is the best expounder of Laws; but we must adde bumanarum, of mans Laws: for concerning the interpretation of Gods Laws it is most false. In Civill Law, Communis error facit jus, Common errour makes a Law, say the Civilians; but in Gods Law [Page] it is no rule, but Consuetudo cedat authoritati divinae, Custom must give place to divineauthority. Their rules have no place in the ten commandments, thers no [...] 2 Cron, 17. that can plead Custom, or so common that can make it a Law. If Jehosaphat walk not after Gods Law, but after the Custom of Israel, he is blamed. Now the reason why Custom must give place to Gods Law is this. In every positive Law of man it is necessary to sever just positivum & nature the positive Law, and Law of nature, ut necessario consequatur repetitio, and repetitio doth presuppose deliberationem, and oft times the after wit is better then the former. But the Law of God was so wisely set down at the first, that it need not come again to the forge of men: mans after wit cannot better it, and therefore howsoever it be with the Law of man yet in Gods Law, vsus authoritati cedat, & per principia in lege Dei omnia examinanda, all actions are to be squared according to the principles of Gods Law, and Custom must give way to authority.Addition 7. of the observing of Chuch Customs.

This holds, where the Custom is clearly and evidently contrary to Law; but where the Law speaks doubtfully or obscurely, there Custom and usage of the Church is the best and safest guide to follow, even in divine Laws as well as humane: so our learned Authour on 1 Cor. 11. 16. speaking of Church Customs. ‘Every Society, besides their Laws in books, have their Customs in practise, and so the Church; we de not oppose them to that which is written &c. but haec oporret facere, et illa non omittere, P. 531. At the Nicene Councel the Churches cry was, [...], mos [...] obtineat, let old Customs prevail. And P. 521. against contentions men, reasoning will not serve, they will be sine fine dicentes, no way so ready to stop their mouthes as Custom: for Custom is matter of fact, habemus or non habemus, may be put to twelv: men, and theres an end.’ Thus this reverend Author expounds himself.

Now we may know, how many wayes a Commandment holdeth not, by three rules of Limitation.

1. By the Dispensation.

2. By the nature of the Precept.

3. By the Conflict or opposition of the Precepts.

1. Every Prince challengeth to himself a prerogative Royall to dispense with his2. own Laws: the word cometh a dispensando proper to a Steward; so are all princes to God. This priviledge, as it is allowed to earthly Princes, of great right doth God challenge it. For their dispensations commonly proceed from will or affection, which oft times is corrupt; but Gods will and his justice go together, therefore there can be no danger in his dispensations. Their rule is, Quod licitum est ex superveniente causa mut atur, that which is [...] may be changed by a cause which may come unlooked for; and so in some cases, God hath somtimes restrained his Law. The warrant of this, is either by his word, as the setting up of the brasen serpents image against the second commandment, or by ratifying by some special signe, and blessing men extraordinarly above the course of mankind, when any pretend exemption or special dispensation, these dispensations are exemptions from the common Law, because they are priviledges, and are to be restrained to the persons to whom they were granted. It is a maxime in Law, Quae exorbitant a jure communi non sunt trahenda in consequentiam argumenti vel exempli; things which agree not with the common Law are not to be drawn into the consequence, either of argument or example. Though wee are willing to make many restraints, yet they are but few which God allows; as he said of the good Emperours, so may we say of them, they may all be graven upon one side of a peny: and therefore the more restraints we make, the more injury we do to God. It is the commendation of a Law to have the fewest exceptions and priviledges; for where the dispensations are fewest, there is most [...]: and therefore it is, that in Gods Laws there are not so many as in others.

The slaughter of Phinees, the robbing of the Egyptians are not restraints, and if they were, yet it is certain, that they are not for us, nor our times, nor have we the special warrant of the voice of God for them; and it may be sufficiently proved, that many things in the old Testament (supposed to be restraints) were not so, but kept to the uttermost. And this is to stop the mouthes of vain persons, which cannot contain themselves within the ordinary course, and we have but little use of this rule.

2. The second rule is from the nature of a precept, which in sundry cases gives a restraint [Page] As in the fifth commandment to honour superiours; as to Princes, who having no superiour on earth are exempted from this, (saving the reverence they owe to their natural parents.) And in the fourth which is an affirmitive precept, the practise is not required at all times. The rule of an affirmative precept is Semper [...] facere bonum, but non [...] bonum facere semper, we are allways bound to do good, but not to do good allwayes. The negative holdeth allwayes, but the affirmative not so. The School-men say, that affirmative precepts binde semper but not ad semper, they binde allwayes, but not to the actual performance at all times, but at convenient and set times: but negatives binde semper & ad semper, we must at no time go against a negative precept. For the nature of doing a good thing well, standeth thus, that there must be a concurrence of all due causes and circumstances together, which belong thereto. Malum [...] quolibet defectu oritur et bonum e causa integra, all causes and due requisits must concur in every good act, but the want of any one, makes an act sinfull. Now all causes and circumstances cannot alwayes concur, and consequently affirmative duties cannot alwayes be practised; therefore in the affirmative part we are exempted by the nature of it, and secondly, the ardour of affection, that is required in doing good, sheweth, that it cannot be practised perpetually, or at all times,

3. The third and last is of greatest use. And this upon sundry occasions receiveth diverse judgements. The case is called Antinomia, a conflict of Laws. The Jews have a saying, that two Commandments make each other a lyer, till the third come, and make them a gree, by restraining one of them. This therefore is a sure rule, [...] it a inter duo peccata perplexus est quin ei pateat exitus sine tertio, no man is so perplexed between two sins but he may get out without committing a third. And this exitus is to be had, one of these two wayes, first, If the two precepts can be reconciled between themselves then there's no perplexity or necessity of sinning, for he may, as the Schools say, de ponere [...] conscientiam, by in forming & rectifyng his conscience, Herod, after his oath to Herodias, was in such a perplexity, that he thought he must either breake his oath in not performing with her, or behead John Baptist: but he might have freed himself by right information, that such an unlawfull and rash vow was sinful, and did not binde to any one thing but repentance, and then he would have let John Baptists head stood still, and thereby have committed no more sin.

If they cannot be reconciled, then Agendum est id quod est major obligatio, that must be done, which we are most bound to do; for God hath ordained things in order 1. The first and principal end is his own glory, 2. The next is a mans own salvation, 3. The next is the salvation of our brethren. Therefore Gods glory must be preferred before our own salvation: if these two could stand in competition: and our good before our brothers, we must not commit sin to deliver him from sin; yet our own temporal good must not be preferred before his spiritual good, we ought to [...], [...], as Saint John saith, to lay down our life for our brother, that is, for his salvation. Now Gods glory being the end of the first Table, and the good of our selves and our brethren, the end of the second Table, we see the order between them, and how the one ought to give place to the other; but usually it falls out other wise; for, as Saint Augustine saith the love of temporal commodity, and the fear of temporal displeasure so blindes the eyes of men and poisons the love of God: upon this ground we may resolve, when there's a conflict, as it is somtimes, between the first commandment and the fift, obey God, and obey your rulers; when this Antinomia falls out, it is easily reconciled. The latter Commandment concerns [...] obedience in yelding to the commands of a superiour; and common reason tels us, that if a stronger arm holds us, then that which should raise or remove us, then we can never rise or be removed. But Gods authority (whose Proconsuls on earth Magistrates are) is more then his delegates power, and his arme stronger to hold us in obedience then theirs. It is a rule, Motus [...] fortior vis [...] motion, is restrained by a stronger power. And this is one case wherein Superiours are not to be obeyed.

2. Another case of restraint is, that nothing is to move vltra spharam [...], beyond its own bounds, Siquando excedunt regulam dominationis suae, when Superiours passe the bounds of there authority their commands binde not; as if a Captain sends [Page] his souldiers to feed sheep, it is more then he ought to do, and they are not bound to obey his command.

3. There is a maxim in our Common Law, that Juris interpretatio non debet laedere jus regium, and if there be not a restraint to obedite praepositis vestris, Obey your Rulers, we shall prejudice Gods authority, and what is this, but laedere jus regium, all Rulers are onely [...] and [...], ministers or servants and publike officers to God, though they have none above them on earth. Papinian an Heathen, yet one who for the defence of justice was content to lose his life, (this example may beseem Christians to imitate) had a rule whereby he interpreted all Lawes. Potior semper sit ea ratio, quae pro religione facit, that is the best reason ever which makes for religion.

Now follows the conflict of the Commandments among themselves.

1. In the first Table three Commandments are moral and perpetual, the fourth temporary or positive and ceremonial in part. Cedat temporale [...], a temporal Law must give way to an eternall: therefore if the fourth come in competition with any of the other, it may be violated; the rest of the Sabbath may be violated that Gods name may be sanctified.

2. In the second Table, the Table of Justice hinders not the civil Magistrate from doing justice according to to the fifth Commandment; for we know that the nature of justice is, Vt [...] detur debitum, nulli indebitum, let every one have his due, and therefore though an innocent person may not, yet an [...] may be put to death. A man is either to fulfil the Law faciendo quod debet, by doing that which he is enjoyned, or patiendo quod debet, by suffering that which belongs to offenders, and the Magistrate in Gods right is to punish him, ut, si non [...] voluntatem peccandi, amittat potestatem.

3. If any of the second Table come in competition with the fifth Commandment it is to give place, because that is de communi bono, the other de privato. And it is an undeniable rule, that commune privato praeferendum, that which concerns the common good is to be preferred before any mans private, the general before the particular. And for the five last Commandments, which forbid any wrong or damage to our neighbour, that excellent order, in which God hath rancked them, shews which are to give place to the other; for damage against life is greater then against chastity; and against chastity, greater then against his estate; and against his estate or goods, greater then against his fame: for life is more precious then chastity, chastity then substance, substance then fame: and again, sinful actions are greater then words, and words then thoughts, which are last. There can be no better order then God hath set down for all; therefore the Schools resolve well, not onely charitas, but also ordo charitatis cadit sub praecepto.

4. There yet remaineth another case, which is, when a Commandment is doubtful, and that may be three wayes.

1. By obscurity, cum occultatur sensus.

2. By ambiguity, cum vocabulum praecipuum duplicem ferat sensum.

3. By controversy, cum utrinque deceptatur nec convenit.

S. Augustine saith, In nullo debet opinio vacillare, our opinion must waver in nothing. If this be to be observed, what shall become of those that in words seem very resolute, but inwardly are very inconstant and wavering, and no man knows this but God, and so none can restrain them. There is no other way then, saith S. August. but tene certum, dimitte incertum, hold that that's certain, and let go that which is uncertain. This counsel is good, but how shall we follow it? Quicquid non Rom. 14. est ex side peccatum est, whatsoever is not done with a full and setled perswasion is sin.

1. Obscurity is, when we know not what to make of such a word or such a phrase in a sentence, of such a place, as in those places that are mystical and allegorical. The safest way is not to be too bold, but rather to take the lesse then the more: for it is a rule, In obscuris minimum, that is, if we be not certain how much God meant, it is best to take [...] with the least, for if he meant the most, then sure he meant the least. We must besober and wary in mysteries.

2. Ambiguity is, when there is a word that beareth two senses; Christian wisdom in this case will do best to take them both, if neither be against [Page] the Analogy of faith, lest happily that which we encline to, be not the sense of the Holy Ghost.

3. In a case of Controversie when both parties think themselves in the right, and either part hath great reasons to maintain their opinion, then the Rule is, In [...] maximum, it is best to take it in its largest extent. As in the case of Usury, some think it altogether unlawful, and some unlawful in some cases. The [...] way then is, that a man put not out at all his money to usury, and that will make his heart lightest when the sorrows of death make it most heavy. A man is a niggard of his hand, and a prodigal of his tongue. It is Christian wisdom to do with the most, and speak with the least. These our common Restrainers count but small matters.

And in doing the most we are to follow the Wisemans rule, Non negligere minima, not to neglect the least, for qui minima spernit, paulatim decidit, he that slighteth and despiseth the least things, decayes by little and little: and therefore we are not to conceive it a small matter to neglect small things. If thine eye offend thee pluck it out. Instandum in minimis, give no ground to small, nay theMatth. 5. 29. least occasions of evil. The safest way is to beware of the serpents counsel, and to command Eve and our Concupiscence, not so much as to look upon the Tree.

Thus much for obscurity, ambiguity, controversie.

CHAP IIII.

Three general observations in the Decalogue. 1. That the precepts are all in the second person. 2. All but two are Negative. 3. All but two are in the future tense. Observations general from the first precept. 1. Impediments are to be remoued, before true worship can be performed. 2. The worship of God is the foundation of all obedience to the rest. 3 That spiritual worship is chiefly commanded in the first preprecept. Addition 8. about the distinction of inward and outward worship.

THese are three especial points to be further observed throughout the whole course of the Commandments.

1. That the Commandments run in the second person singular, Thou shalt not do this or that. The stile of Gods Laws is not like the stile of the Heathen Laws, in the third person plural, Deos adeunto caste.

2. That (except two) they all are negative.

3. That (except the fourth and fifth) they all run in the future tense.

For the first. We see in Deuteronomy God speaketh to the people of Israel 1 [...]. 5. as unto one man. Audi Israel non habebis alios Deos coram me, Hear, O Israel, thou shalt have no other Gods before me. He speaketh to all, and to all alike, as well to Moses and Aaron, as to the meanest of the people. It is an argument of equality in respect of the bond of observing the Law of God, not any one is excepted more then another. As we see in that Commandment, Non maechaberis, Nathan said to King David, Tu es bomo, thou art the man. And2. Sam. 12. 7. John Baptist to Herod though a King too, Non licet tibi, &c. it is not lawfulMatth. 14. 4. for thee, &c. So neither do the Commandments leave us in a generality that so we may slip our necks from them: but they are in the second person that whosoever heareth or readeth them, they shall be as strong to him, as if there were as many Tues, as persons that hear them.

Therefore every one upon reading or hearing the Law in the second person, ought to apply it to himself, and the speaking of it in this manner is as forcible as if God himself did speak to every particular man.

By the using a negative or countermand, there is implicitely a confirmation of 2 that which is contrary. It is held in Logique, that ad plura se extendit negatio, quam affirmatio. It was Gods purpose to have his commandments beaten out as far as the [Page] rules of extension used by Christ would permit: and his intent is, that affirmative duties should be done after the impediments are removed. And though ad negationem, non sequitur affirmatio oppositi, yet the Rule of Logick holds onely in bare affirmative and negative propositions, not in affirmative or negative precepts, for in these, Qui negat prohibens, jubet promovens. In Laws, Qui prohibet impedimentum, praecipit adjumentum, he that forbids the obstacle commands the helps.

And this also serves to shew how full of weeds our nature is, that it is not capable of a command, but first of a countermand. We are not capable of good, before that which is ill in us, be weeded out of us.

1. That the future tense is so much used in the Commandments, it is an implicite 3 touch of our transgressions past, and that for the time to come it is doubtful and uncertain what we will be: for the time past it shews that we have been grievous transgre ssours, and is withall a warning of the pronenesse of our nature to ill for the time to come: that even then we will be as ready to do wickedly as ever before; for as there is one that will say, facies, so there is another as ready to say faciam. Evil suggestions, evil examples, our own corrupt natures, and Sathan besides will egge us forward; and therefore we must keep a diligent watch and abridge our selves of things lawful; we must flee from the smoak, abstain from all appearance of evil1. Thess. 5. 22. Rom. 6. 12. (as the Apostle speaks) that the body of sin reign not in us.

2. And in the second place, it imposeth a continual keeping of the Law, so long as we live. It is for to day, to morrow, and to our lives end, and therefore our warfare against sin must be to blood and death, and before such time we are not discharged from the obligation of the Law.Eccl. 8. 8.

Now for the commandments themselves.

The end of the Law is to make a man good, and here also are some things to be noted from the order here observed.

1. Impediments are to be removed that we may keep the Law, therefore this first Commandment runs negatively. As when the frame of a building is to be erected, if a tree be standing in the way, it must be cut down, or if the ground be not sure and dry it is not meet to [...] an house upon: or as in a cure in Chyrurgery, if the whole Body be corrupt or some member be dead, and the flesh [...], that must first be cut away before any thing be applyed to the grieved part. Ground must be fallowed before corn be sowen. And so God hath provided by his Law running negatively,Jer. 4. 3 and that in the front of it, Non habebis, &c. false Gods must be renounced that the worship of the true God may take place.

2. The second observation followeth, that that be done first which is first in Order. As in a building the foundation is first laid, and in natural generation the heart is first: this also is done here. First, Non habebis deos alienos coram me, thou shalt have no other Gods before me. This is the foundation of all worship, inward or outward, and therefore in the first place mentioned. We are to observe our former rules, fines mandatorum diligenter observandi sunt, we must therefore know what intent God had in giving this Commandment.

One end of the Law as is said is to make men good. And the ultimate end or scope of this, and all other Commandments is the glory of God. The whole first1. Cor. 10. 13 Table refers to Godlinesse, Holinesse, Religion: Now Religion being an action, it mvst needs proceed from some inward principle and so doth it; which is from the soul of man, and principally from the spirit of it, which in this regard is compared to a Treasury, out of which good men bring good, and evil men evil things. OurMatth. 12. 25 worship and service of God will be according to the treasurie of our hearts, the spirit: if that be good our outward worship will be so too.

We see then, that inasmuch as the spirit is the chief and principal thing in Gods worship, our chief and principal care too, ought to be had for this spiritual worship. And indeed it is the scope of this first Commandment. It is said, that according to the superiour end, the Commandment is to be esteemed. Quo prior finis, [...] prior necessitas, hence it is that the first Table is to be preferred before the second; because spiritual worship required in the first, is before outward worship, prescribed in the second Commandment. So man was made the end of the Sabbath, not the Sabbath the end of man. Mark 2. 27. therefore the breach of the external part of the Sabbath must yeeld to the necessities of man.

[Page] Whereas the worship of God is commonly divided into spiritual and bodily, or inward Addition 8. and outward, and the one said to be commanded in the first, the other in the second Commandment; about the distinction of inward and outward worship. this must not be so understood, as if they were several kindes of worship: for the same act of Religion may be both inwardly and outwardly performed; as we see in mental and vocal prayer, but they import onely the different manner of performing, as either by the heart alone, which is onely spiritual, or by the heart and outward man, which is the same spiritual worship performed by the body, and therefore called outward: for the outward worship of the body proceeding from the heart or spirit may be truely called spiritual, because the exteriour act proceeds from the spirit, and God accepts such worship, though it be outward in respect of the act, as a worship in spirit and truth, when John 4. it is accompanied with truth and sincerity of heart: and therefore as all worship and obedience is the same both inward and outward, so in some sence that commandment which requires the one, requires the other; for every precept is given to the whole man, though chiefly to the soul, and to the body as the instrument of the soul: yet in regard that worwip may be performed either by the heart alone, or by the whole man, therefore that distinction may be in some sort admitted, and so it may be said that the first commandment looks chiefly to the heart, though not excluding [...] outward man; and that the second looks more immediately at the outward manner of performance, yet not excluding the heart.

CHAP. V.

In the first Commandment three things are contained. 1. We must have a God. 2. We must have the Lord for our God. 3. We must have him alone for our God. The sin opposite to the first, is profanenesse: to the second, is false religion: to the third mixt religion. How our nature is [...] to those sins. Reasons against them.

THis first precept is primae necessitatis, and therfore first to be regarded, it was never dispensed withal, nor ever shall be. And according to the first Rule of extension, Praeceptum faciens & non faciens. It being a negative implyeth an affirmative. TheMatth. 4. 10. negative is, Thou shalt have no other Gods. The affirmative our Saviour quoteth to the Devil out of [...], Thou shalt worship the Lord thy God, and him onely Deut. 6. 13. shalt thou serve. 10. 20.

There are three propositions which naturally arise out of this Commandment.

1. That a God we must have.

2. That we must have the Lord for our God.

3. That we must have him alone for our God.

1. The meaning of the first is, that we should not be Gods our selves (which wasGen. 3. 5. the beginning of all mischief, Dii eritis, ye shall be Gods) in judging good and evil at our own election: but to acknowledge a superiour power from whence we are to take our rules and directions, both in following good and abstaining from evil, and not to be led by our own affections. And to this superiour power so instructing us, and promising to bring us to the full fruition of the chiefest good, we should submit our selves, acknowledge him, and tye our selves to him, which acknowledging and tying our selves to him, is the proper act of Religion, which is therefore called [...], a religando, as S. Augustine derlves it: this is in the first place to have a God, and a Religion, and consequently to worship him as God.

2. The meaning of the second is to inform us, that the Gods of the Nations are but Idols no Gods, and therefore the service and worship done to them is false and Idolatrous. But [...] our God who hath manifested himself many wayes to be the true God, is the onely God, and his religion true religion, and therefore we are to shake off, all worship and service to others, and [...] our selves wholly to him, and his service.

3. This third teaches us, that there are no Idols nor Gods that can do as he doth, either in rewards or punishments; none can reveal or bestow eternall happinesse but he, none can joyn with him, or help him therein; but he alone is both able and willing, and therefore he alone will have all the glory to himself, he will have none to participate with him, Gloriam meam [...] non [...], my glory will I not give to another. [...] 42. [...].

[Page] 1. Now the opposite sinne to the first is called Prophanesse, when a man will be carried by his own affections in every thing, and do that which seemeth good in his own eyes, when he will be under no yoke or bands but breake them, giving credit to nothing but what his own God (corrupt reason) [...] him to, doing nothing but by his own direction and what his own will stands affected to.

2. The sinne contrary to the second is false worship and [...] religion. The holy Ghost is pleased here to call it the having of other Gods, as in the Scripture he [...] Jude, 7. evill by the name of strange, as a strange woman (a harlot) so, strange worship,Pro 7. 5. Idolatry, strange Gods, false Gods. And this is forbidden in the second proposition.Psa. 81. 9.

3. The sinne against the third, is that which Elias called mixt worship; halting between two opinions, mingling Gods religion with others, following both God1 Kin. 18. 21; and Baal, Like the Samaritans, that feared the Lord, when he sent lions among them, and yet served the Gods of the nations whence they came, they sware by the Lord, and by Miclcom. A sinne that divers of the kings of Israel and Judah were taxed with. 2 Kings, 13.

1 Now these are three things which the devil aymeth at. and hath helps in our nature to set forward and bring to effect his purpose. According to his own name Belial, he is without yoke, so would he have others to be also. His argument in the first temptation, was to have Adam cast off his yoke, and be under no director. Tast but the apple, and thou shalt be a director to thy self, and be able of thy selfe without any other guide to judge of good and evil. And this vain desire of licentiousnesse, whereby men (by corruption of nature) delight dissolutly to follow their concupiscence, and in all things to sit Judge in defining good and evil, is the high way which leads to the greatest transgression, opening the door to prophanesse and Atheisme.

2. So in the second place there is a marvilous itching desire in us of change, which the Devil also nourisheth, Stollen bread, matters of secrecy, strange flesh, &c. And where once prophanes [...] he faileth not to adde a curious longing to search beyond the truth, till at last he causeth them to finde a lie in stead thereof, for there was never any error broached, but it sprang from a desire of innovation and a wandring out of the beaten path. And this he brought Solomon to, who having the knowledge of true Religion as much as any, yet not content, fell to enquiring after forrein Religions, mystries and conceits. and so fell to [...].

3. In the third, there is also a great desire in us to reconcile God and Mammon. AndMath. 6. 24. though our Saviour said it was impossible to serve both, yet are we desirous beyond measure to heape up temporal things and get eternal too, to have a Paradise here and else where; there is a desire in us to communicate our selves to all, and to use a like freedom to good and bad, thinking that while we are in the world, the world will do us good. and when we come to heaven, God will do us good too. And this the devil misliketh not, for he runs not upon soli or [...], for when heMath. 4. 9. tempted Christ with promise to give him all the kingdoms of the earth, it was not upon so strict a condition to worship him onely, but to joyne him with God in his worship and service.

1. Now the reasons whereby these are forbidden are these. We must confesse that the nature of man hath recieved a great wound, insomuch as none can be partakers of true happinesse by his own guidance or conduct as other creatures attain in some sort: and therefor the heathen confesse with us, that there is a maime and a main defect in mans nature. But we our selves were the cause of it, as appears by the History of the Bible, namely by dealing with the tree, in being our own choosers. And therefore this choosing of ours, this making Laws to our selves must be left, we must leave and submit our selves to the will and choyce of a superiour nature, that knoweth what is best for us.

2. Of the second the reason is evident. that seeing a God we are to have, we ought in all reason to desire a true God. No man would willingly erre, even they that bend themselves to deceive others, cannot endure to be deceived themselves. And no man desires to think that to be which is not, nor that not to be which is.

[Page] The reason of the third is. That there be sundry things that a man cannot have, but he must have them alone, without partner or competitor. Of which number a master is one. And God is our Master, he is pleased to call himself so. And ourMal. 1. 6. Saviour saith Nemo potest duobus Dominis servire, no man can serve two masters,Mat. 6. 24. the service to a master must be to him a lone, else not. And the prophet in the person of God faith, I will [...] thee unto me for ever, and the Apostle, I have [...]. 2. 9. espoused you unto one husband, that is Christ, now a husband also comes within2 Cor. 11. 2. the number, and is to be had alone, and the condition of having God is like to that of a husband, one, and a lone, or not at all.

4. Another reason may be added. The joyning of God with any other thing must needs be much to his dishonour and derogation; for he [...] the most transcendent nature in the world; [...] no inferiour thing but being joyned with him, doth much abase him, and he will endure no dishonour, his honour he is very jealous of, and thereof his worship must be kept pure without intermingling it with the worship of any other, for if any thing of a nobler nature be joyned with some thing of a viler substance, the nobler nature is thereby adulterated and corrupted, therefor Gods worship must be pure and not mixt or sophisticated.

CHAP. VI.

In the 1. proposition of having a God, is included, 1. Knowledge of God wherein, 1. The excellency, 2. the necessity, 3. how it is attained. The contrary forbidden is, 1. Ignorance, 2. light knowledge. What we are to know of God. Impediments of knowledge to be remooved. Rules of direction to be followed.

For the 1. consideration of the proposition. S. Pavl saith that an Idol is nothing & we know it, and that ther is no other God but one. And therefore it may seem strange,1 Cor. 8. 4. that (in respect that Idols nor ought elie be Gods) he should command us to haue no other Gods.

We say, though a man take armes against his Prince, yet he is his Prince still and he hath no other, and this having, is onely true inrespect of the superiour: yet the rebellious subject hath him not for his Prince or atleast will not have him, because he accompts him not his Prince, the like is between God and us. He is our God and his law is lex ferrea, it will hold us and have us, whether we will or no. Yet in regard we rebel against him and endeauor to exempt our selves from his service and obedience, in breaking his laws, we have him not for our God. It is the course of the holy Ghost to use this phrase. They had Baal and Ashteroth, not that they were Gods, but that they in their accounts had them for Gods.

2. Again (as the Philosopher) a thing is said to be had, when it is known to be had, for if a man have [...] under his ground and knows not of it, he hath it not. Besides a man cannot be properly said to have, that, which he makes no account of, as if he have rushes or cobwebs in his house, and caring not for them, he cannot be said to have them. Therefore a man cannot be said to have that which he knoweth not of, or knowing he hath them regards them not. And so he that will be said to have God, must both know and regard him, and this is that which is meant by having a God.

It hath been formerly said that the spritual worship and having of God was the end and scope of this commandment. The worship of the spirit is divided asDevt. 6. 5. the soul. The principall parts of the soul (as God himself makes them) are two.

1. Reason or understanding called the spirit in a strict sence, and sometimes the soul or mind.

2. Affection or will, called the heart.

Now as we know the parts of the minde so we must know that these parts have their order, Vires annimae sunt ordinatae, the powers of the soul are set in order, saith the Philospher, and the order is, first to know, then to regard and love that we know, for [...], and Saint Austine saith Invisa [...] cupere, ignota nequaquam, we may desire things we have not seen, but never those things that we have [Page] never heard of. Therefore as they say well, If two things be to be done in order whereof the second depends upon the first, if the first be taken away the second can not be fulfilled. So if we be ignorant of God, we shall never desire or Love him. and so we shall not have him at all. God must first be known, then Loved.

1. Knowledge, lieth in the understanding part. The minde

2. Love is in the affection. The heart.

1. Cocerning knowledge the obect thereof is God, and he cannot be known a priori, therfore we must seek to know him a posteriori. and that must be either by his Attributes ascribed to him in his word, or by his effects and works.

His Attributes [...] ten, Exod. 34. 6. 7 Majesty, Truth, Vnchangeablenesse, Will, Justice, Mercy, Knowledge, Power, Vbiquity, Eternity, other things are attributed to God in scripture, but they may be reduced to some of these, as love patience &c. may be referred to mercy: anger or wrath, to Justice &c.

Of these Justice and mercy are the two principal, and concerne us most, the other eight have influance upon these two parts to make them the fitter objects of our faith, fear, love, and hope, &c. To work upon our knowledge or faith, apprehending 1. Gods Justice 2. his mercy and beleeving them both: if you adde the other attributes to his Justice, 1. that he is infinite in majesty, 2. infallible in his truth, 3. without change &c. and they make his Justice more perfect, and consequently more fearfull. In the second place adde the same also to his mercy, that he which loveth us, is 1. A King of eternal majestie and life, 2. Infallible, 3. Unchangable, and the, rest; it makes his mercy more, and consequently far more to be beloved.

1. Out of this faith or knowledge apprehending his Justice ariseth feare, and out of feare, humility.

2. Out of knowledge and faith of his Mercy with the other eight attributes arise.

2. Duties more. 1. Hope, 2. Love.

1. The fruit of hope is 1. Invocation and prayer, for what we want, 2. thanksgiving, in acknowledging whence we have received it.

2. Love hath its fruit or effect in obedience in conforming our selves and our wills to God will both in doing what he requirs, and in bearing willingly whatsoever it pleaseth him to lay upon us, and this last is called patience, Obedientia crucis And in these doth the hauing of God wholly consist.

We are further to understand, that the Holy Ghost in the scripture is pleased by the figure Synechdoche for shortnesse of speech oft times to name one of these, and in that one to comprehend the whole worship of God, as in Saint John, all theJohn. 17. 3. worship of God is attributed to knowledge. This is life eternal to know thee the onely true God, And in a nother place all to fear, feare God and keep his commandmentsEccl. 12. 13. for this is the whole duty of man. In a nother place to hope, Saint Paul Rom. 8. 24. saith we are saved by hope. And so of the rest, under the name of one duty Synechdochically are comprehended all the other and this without injury to the rest of the duties, for they all have good dependance one of another.

Now to these we are to adde the duties of the second proposition. [That we must have the Lord for our God] that is true religion. And of the third [to have him onely for our God] that is pure religion, against joyning of it with other worship. And besides these out of the word [shalt] it must be perpetual, till, non erit, swallow up our, erit, which implieth the vertue perseverance throw all the Commandments. And corum facie mea before me includeth sincerity of heart, against hypocrisy, and these make up the manner of Gods worship.

In the resolution of this first commandment, the first thing is knowledge of1. God which in regard of the excellency of it Saint John saith (as before) This is life eternal to know thee the onely true God.John, 17. 3.

In the handling of which we must follow this method.

1. To shew the excellency of the knowledge of God.

2. The necessity of it.

3. How it is to be attained.

1. The first thing concerning knowledge is the excellency of it, for other knowledge without this, is but a puff, a tumor that swells naturally in them that possesse it. [Page] The Apostle saith asmuch, knowledge [...] up. That therefore our knowledge1 Cor. 8. 1. may be right we must pluck from us our peacockes feathers, the gifts of nature, as strength, wisdom, riches, birth, &c. And not be proud or rejoyce in them, butJer. 9. 24. as God by the prophet speaketh. Let him that glorieth, glory in this, that he understandeth and knoweth me, [...] totae scientia hominis magna est (saith S. Augustine) [...], quia nihil ipse est per se, & quoniam quicquid est, ex Deo est & [...] Deum, psal. 70. [...] is the chief knowledge of man to know that of himselfe he is nothing, and that whatsoever he is it is of and for God. And this is the use we must make of our Knowledge.

2. The second is the Necessity of this knowledge. It is not the excellency of this knowledge that altogether worketh upon the desires of all men, and the hearts of many are so dull and heavy that they desire not to be excellent, a meane degree of perfection contents them in it. But when we come to perceive that necessitas incumbit, there lies a necessity upon us to get it, a ferrea ratio that strong & forcible persuasion; and stricketh to the heart, for the Law is Doctrina agendorum and no action can be without moving, no motion without the will, no will without desire, and no desire without knowledge of that we desire. So that take away knowledge, and take away all, and then nothing shall be done.

It cannot be denied but that evil men are in action, they are practicall enough, but their knowledge being deprived of the true end and obejct, we must also confesse, that they must needs erre and fall upon false ends and wayes, wandring in by pathes and never attain to the right end; butthey walk in darknesse, and so they misse of the end for which they came into the world.

The Apostle saith that without hearing there can be no knowledge, for hearing isRom. 10. 14. called the sense of discipline, and without knowledge ther's no beleife, without faith there can be no love and without love ther's no obedience. And therefore in as much as faith, love, and obedience are necessary, it follows that it is necessary to have knowledge, as the ground of all vertues whatsoever.

There is in all these vertues inchoation in this life, and a consummacion in the life to come. The schoolmen call them a first and second perfection or [...] partixm & graduum, and therefore the knowledge we attain to in this life, is but a [...], [...] tast of that blessed knowledge we shall have in the other. And as the Apostle makesRev. 20. 5. 6. two Resurrections, the first and the second, and saith that Blessed is he that hath his part in the first, for he shall have it also in the last. So there are two degrees of knowledge, the first is fides, faith, the second visio dei or vita aeterna the beatificall vision, and blessed is he that hath his part in the first, for he shall have his part in the second, the beatificall vision of God. And as in the second Resurrection none shall have part, but they which have part in the first, so none can have their portion in the second knowledge but they that had in the first.

A witnesse without exception of this, is our Saviour. Martha troubled her selfLuck, 10. 42, about many things (and no doubt necessary to the honorable entertaining of [...]) yet we know that Christ said vnum necessarium, there was one thing necessary, and Mary had chosen it, to sit down at Christs feet and learn his will. So that if this be onely necessary, and without it ther's no getting to the end, then have we done with the first part, wherein we see the use and necessity of this knowledge.

3. If the knowledge be so necessary, by what means shall we attain to it? In knowledge there is a teacher and a learner, we must either finde it of our selves or learn it from others. For our own abilities the Propher hath told us long since what theyJer. 10. 14. are. Every man is brutish (or a beast) in his knowledge, if he haue none to direct him but his own natural parts he shal attain no more knowledge then the brute beasts. The wise-man saith that we are all vain by nature. We are vain in our imaginations saith the Apostle. And according to holy Job, we utter but vain knowledge,Eccl. 9. 9 therefore having no hope to learn the true knowledge of our selves, and being asRom. 1. 21. far from learning it from other natural men [...] our selves, we must look after anotherJob. 15. teacher, that hath deeper knowledge then we have. And who that is we shall finde1 Sam. 2. 3. in the book of Samuel, Deus scientiarum Dominus, The Lord is a God of knowledge, it is he onely that can teach us; and as he is able so is he willing too. Our SaviourJoel, 6. 45. tells us that it is written in the Prophets, and they shall be all taught of God, for [Page] so saith the Prophet Esay, And thy Children shall be taught of the Lord. And theEsay. 54. 13. kingly Prophet David gives the reason, Because that with him is the well of life,Jer. 31. 34. and in his light we shall see light. Though we be naturally blinde, and have no light,psalm. 36. 9. neither in, nor of our selves, yet in his light we shall see light. And therefore he it is that must be our teacher, and as he must be our teacher, so we may be sure that this teacher is willing to instruct us. Gods loving practise tells us that he is. He began it with Adam, and preserved it in the Patriarchs, and then it beginning to decay, he continued it by tradition. After that, people being corrupted, and knowledge decaying, more and more, he wrote the Law, which being broken, he tookDeut. 5. 7. order for a new writing, and enjoyned them to hear it, and appointed Priests andNeh. 8. 8. Levites; who by interpreting it, caused the people to understand it: for (as theMal. 2. 7. text saith) they read the Law of God distinctly, and gave the sense, and caused them to understand the reading. When they failed and false interpreters came, he raised up prophets to give the true sense of the Law, and when this was not sufficient, he sent his onely Son, the last and most perfect teacher or doctor of the Church, [...]. 1. 2. and (he ascending to the glory of his Father) gave gifts to men, as, Apostles,Eph. 4. 11. Prophets, Evangelists; Pastors and Teachers, whom he promised to send, and enable1 Cor. 12. [...] with gifts, for the instruction and edification of his Church, and to continue aMatth. 28. ult. succession of them to the end of the world.

Now as God is the Author of this knowledge, so he provides what is necessary for us to attain it. viz. the outward ministery of man, and the inward work of his Spirit.

1. For the first, we have the Eunuch sitting in his Chariot, and reading a placeActs 8. 28. in Esay, and being desirous to know the meaning of the place, God provides him a Minister, Philip, to expound it to him. And so, when Cornelius was continuing10. 30. in fasting, from the fourth hour to the ninth, and falling to prayer, God sent Peter to him.

2. For the second, Our Saviour hath promised on Gods behalf, that God shallLuk. 11. 13. give the Holy Spirit to them that ask him. So that the outward means being diligently performed on our part, we may rest assured that God will perform his part. Christ in the Gospel perswades the Pharisees, and us in them to searchJohn 5. 39. the Scriptures, to come to the true knowledge of him, and so to life. That which1 Joh. 2. 20. 27 remaineth God will supply by the unction of his Spirit, there will be no defect on his part, provided that we look to ours. But the fear is on our part, and it appeareth by the commandment here laid upon us, that we are not willing; for a good man is a Law to himself: but we have a commandment to stir us up to knowledge.

Now further in this, as in all the other Commandments, we are to consider two things.

1. That which is commanded, Knowledge: of which we have now spoken.

2. That which is forbidden, Ignorance: of which in the next place.

The affirmative, and the negative part. In the affirmative is commanded. 1. Knowledge.Col 3. 16. 2. A rich measure of it, according as our vocation will permit, non solum scire, sed etiam bene scire.

And in this negative two things are forbidden. 1. Ignorance. 2. Light superficial knowledge, for the rule in Divinity is, Peccatum non tantum est appetitus malorum, sed etiam desertio meliorum. Where fulnesse is commanded, not onely emptinesse, but scarcity is forbidden also. So not onely ignorance, but a light, fleeting and superficial knowledge is forbidden.

Ignorance, The Church of Rome is taxed to justifie it, though it cannot1. be found that they are Patrones of it, but onely faulty in allowing small superficiall knowledge in the people, yet if any man conceive, that Ignorance of God is justifiable, let this perswade him to the contrary.

1. A sinne it must needs be, else what needed a sacrifice for it?

2. If it had been a light offence, David had been uncharitable to pray to God to powre out his indignation on them that knew not his Name.

[Page] 3. It is not onely sin, but first the cause of it, and secondly the cause of punishment.

1. It is the cause of sin, for the Prophet saith, The Lord hath a controversy withHof. 4. 1. the inhabitants of the land, for that there was no mercy, and the reason of that was, because there was no true dealing, and the reason of both was, because there was no knowledge of God, and presently after he tells them of their destruction for it. So the Apostle, after he had reckoned up the offences of the Heathen he concludes3. it was because of their ignorance of God.Rom. 3. 17.

2. Ignorance is the cause of punishment. [...] Prophet faith, That the captivityEsay. 5. 13. of Babylon was, because the people wanted the knowledge of God. And it is not the cause of punishment, but as it is the cause of sin. The Wise man asketh this question, Do they not erre that imagine evil? there is no sin without error, thereforePro. 14. 22. the planting of knowledge would be the rooting out of evil. Non erratur, saith S. Augustine, nisi ignorantia, men erre not, but for want of knowledge. Therefore to both these points S. Augustine hath a pertinent place. Quia & ipsa ignorantia in eis qui intelligere noluerunt [...] dubitatione peccatumest, in eis autem qui non ad Six. ep. 105 potuerunt poena peccati, ergo in utrisque non est [...] excusatio, sed justa damnatio, because ignorance it self was a sin without doubt in them that would not understand, and a punishment of sin in them that could not, therefore in both are condemned, neither justified.

Some there be that argue out of the Acts, and excuse ignorance, alledging thatActs 17. 30. place, That God winked at the times of ignorance, and so make it no sin, when it is as they call it invincible.

Ignorance excusable is fourfold.

1. In children before they come to years of reason and discretion.

2. In fools those that naturally want the use of reason.

3. In those that by sicknesse or disease are bereft of the use of reason.

4. Where the means cannot be had to take it away. But this is not simply and altogether invincible, for the law of nature may teach them. He that hath the Law of God in his heart (as every one is some measure hath) if he set himself to seek God, he shall surely finde him; for God hath made his minde known to them that are careful to observe the rules of Nature, habenti dabitur, to those that use the general light well, God will not be wanting in means of further knowledge.

These may be excused, but the last, a tanto, from so much; but not a toto from all. They are not absolutely without sin. But there two other [...] of ignorance utterly inexcusable.

1. Affectata ignorantia, affected ignorance, when it comes to that height, Noluerunt intelligere, ut bene agerent, they would not understand to do well, and it is in them that know they are ignorant, and are unwilling to come out of it, but nectunt sibi argumenta, devise arguments to defend their ignorance. They will not know that they are workers of iniquity; this is, cum. libenter ignorent, [...] liberius peccent, when men are willfully ignorant, that they may sin the more freely, withoutPsalm 14. 8. check or remorse, when men shut their eyes against the light, and reject means of knowledge, saying as they in Job, depart from us, for we desire not the knowledge of thy wayes. S. Augustine saith, ubi non est dolus in inquisitione, ibi non est peccatum in inventione, where there is no deceit in enquiry, there is no sin in finding out: but many would ask his opinion, and he would answer, dolose quaesisti, dolose invenisti, thou soughtest fraudulently, and foundest accordingly, This it is in effect, when a thing is made plain to us, we will not have it plain, and so we continue in this kinde of ignorance.

2. Supina ignorantia is the second, and that is a carelesse and wretchlesse ignorance, and this is the fault of these times: When a man hath ex quo discat, sed non vult discere, may learn if he will take the pains: but will not. And it is chiefly in them that either propter [...] sciendi, or [...] discendi, carelessenesse to know and slothfulnesse to learn, or ob verecundiam querendi, modesty in seeking after knowledge, will be ignorant still. Of one of which the whole land is for the most part guilty.

[Page] The second thing forbidden, is a light knowledge, contrary to the Apostles rule,2. according as God hath dealt to every man the measure of faith: so that not onelyRom. 12. 3. the whole want of faith, but the want of the measure of faith is condemned. When a thing is commended to us in measure, not onely the not having it at all, but the not having the measure of it is a fault: and not onely that, but it is also requiredCol. 3. 16. that according to our years and guifts our knowledge should increase. We must1 Cor. 14. 20. (according to the Apostles rule) be men in understanding and children in malice.Esay 28. 9. The Prophet goeth lower, Whom shall he teach knowledge, and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. This is as low as may be. Therefore as we grow in years, we must grow in knowledge, and not be ever taught and never learning. To have precept upon10. precept (as he speaks in the next verse) line upon a line, here a little and there a little, not too much at once. Ever learning (as the Apostle) and never coming to2. Tim. 3. 7. the knowledge of the truth. And it is that which is inveighed against in another place,Heb. 5. 12. that the Hebrew Christians after much time spent in learning profited no better, but still needed to be catechized in the principles of religion.

It was prophecied before Christs time, that the succeeding ages should haveDan. 12. 3. great knowledge, as by Daniel. They that be wise shall shine as the brightn [...] of the firmament, and they that turn many to righteousnesse as the stars for ever, and by Joel, I will pour out my spirit upon all flesh. And by Esay, All thy childrenJoel 2. 28. shall be taught of God, and great shall be the peace of thy Children. And this wasEsay 54. 13. foretold of the primitive Church by the same Prophet. The people that sate in9. 2. 11. 9. darknesse have seen a great light, &c. And the earth shall be full of the knowledge of the Lord.

S. Paul was so confident of their knowledge in his time, that he asketh a question, not by way of doubt, but of full perswasion of it, and that not in small matters, but high mysteries; Know ye not (saith he) that the Saints shall judge the1 Cor. 6. 2, 3. world? And in in the next verse, Know ye not that we shall judge the Angels?1 Cor. 14. 34. And we may see that the Corinthians were so forward in Religion, that the women thought themselves able to dispute and teach the weightiest points in it; so that the Apostle is forced to make a prohibition to them, not to speak in the Church,Acts 18. 3. which argueth much knowledge, though too great boldnesse in them. In the Acts of the Apostles, we see Aquila was but a Tent-maker, yet he afterwards attained to such knowledge that he became a pillar of the Church. The Ecclesiasticall story makes mention of Severus, that he was at first but of mean condition; yet, afterwards for his knowledge was chosen Bishop of a greatEvagr. See (Antioch.) Now if we consider these, and see how carefull they were to exceed in knowledge we shall think it an odious thing to be of the number of the ignorant. And if, that which the prophet speaks of, prevail not with us, (I have written to them the great things of my Law, but they were countedHos. 8. 12. as a vain thing:) because we may pretend the profundity as an impediment. Yet let the tax upon the Hebrews work shame in us, that whereas weHeb. 5. 12. should be past the principles, we have not that measure of knowledge in us.

The extent of our knowledge must reach, as to a discerning quid verum, what is true, so to a giving of reason, quare verum, why it is true. To prove that we say1. Thess. 5. 21 or know, as the Apostle; and as our Saviour speaks, to know our own Shepherd andJohn 10. 5. his voice; or at least with S. Peter, to give a reason of that we hope. Yet is it not1. Pet. 3. 15. fit with our Sciols, for the people to enter into dispute of controversies, of discussing great and hard questions: this is not required of them, but of Timothy, and others to whose office and place it wholly belongs; for in such things, sancta simplicitas est virtus Laicorum, holy simplicity is a vertue in Lay-men: yet as it is not required or expedient they should jangle about every quiddity, so must they not be like them, that know not, nor will understand, but walk in darknesse: nor such as will take uponPsalm 82. 5. them to check or controll their teachers, for herein they shew their own ignorance: for if the foundations be out of course, that is, the teachers, how can the building stand, and as Chrysostome, If darknesse be upon the tops of the mountains, there must needs be mist in the valleys.

Before we leave this vertue of knowledge, it will be needful to adde a little concerning, [Page] 1. The Object of this knowledge, and 2. Such Rules as are to be observed in the use of means to attain it.

1. The Object is God, and his Son Christ Jesus. Of God the Father we read, That no man hath ever seen him, and Moses could see but his back parts, and whenJohn 17. 3. he did see them he hid his face, and was afraid. It is sufficient then for us to know1. Tim. 6. 16. him, as he is revealed to us in his word, and in his works; and because our knowledgeExod. 33. 23. 3. 6. is to be referred to his worship and obedience, therefore so much is necessary for us, as that without which we cannot worship and obey him: more particularly we are to know him in the unity of his Essence, and Trinity of person, as also what he is to us by creation, providence, redemption, and what he requires of us to be done. Therefore it is said, They shall know that I am the Lord their God, whichExod. 29. 46. brought them forth of the land of Egypt, that I may dwell amongst them. And in another place God proclaims himself by his Attributes. The Lord God, merciful, and34. 6. gracious, long-suffering, and abundant in goodnesse and truth, keeping mercy for thousands, &c. Besides which knowledge of God, in his nature, and attributes,7. actions, and relations to us, we are to know what we are to do for him, namely, we must have the knowledge of his will, both in regard of the general duties, what all are to do, and in respect of every one of us in a particular calling, what every one of us is to do in our several rancks and callings.

2. Now concerning the rules to be observed, if we would come to this knowledge, it is well said of the Heathen, Ponenti [...], ponenda sunt media, means are to be appointed to him, that hath pitcht upon his end.

In the use of which means the order stands thus,

1. Impediments must be removed.

2. The rules of direction must be observed.

1. The Impediments to be removed. The first is according to the Wise mans rule,1 Prov. 1. 16. To [...] from evil company, and to keep our feet from the paths of those, whose [...]. 27. feet run to evil, such as do lactare homines, entice men to evil, and therefore as he speaketh in another place, Cease to hear their instruction, that cause to erre from the words of knowledge. And the Instructions that cause us to erre, or the impediments in that kinde that are to be removed are two fold. 1. In our selves. 2. Without us.

1. Within us, besides diverse others, is our own reason which must be rectified, else it will much hinder us, we must not do according to that which is set down in

Deut. 12. 8.

Eph. 4. 17.

Deuteronomie, The doing of every man that is right in his own eyes; and as the

2. Cor. 10. 5.

Apostle, Walking in the vanity of our own mindes. And in this case we must cast

1. Cor. 3. 18.

down our imaginations, all our strong holds, and high mountains of carnall and corrupt

Matth. 11. 25.

reason, and bring them into captivity and obedience, as in the mysterie of the

Rom. 1. 22.

Trinity, and the other high mysteries of faith.

2. The impediments without us are, 1. Taking religion from our fathers onely

1. Pet. 1. 18.

by tradition, by inheritance as left to us by our Elders. Such things as our fathers taught us, we will do. Our rule in this must be, Scrutamini Scripturas, search the Scriptures, and receive nothing by tradition where we finde it contrary to this rule. 2. It is said of Jehoshaphat, that he sought the Lord of his fathers, and walked

2. Chro. 17. 4.

in his commandments, and not after the trade or doings of Israel. The custom or fashion of the place or times is an impediment without us which must be removed,

Amos. 5. 13.

except it agree with our rule: for there are evil times, as the Prophet speaks, and

12.

what fashions the people then used he shews the verse before. You shall not go haughtily, faith another, for the times are evil. And there are perilous times, as the

Mic. 2. 3.

Apostle calls them, where evil examples and fashions by many are followed: but

2. Tim. 3. 1.

these we must leave.

The rules of direction in the use of means follow next in order, of which (because 2 the means have been formerly handled) we will speak the lesse. And 1. for them that desire to attain to this knowledge, this is a rule. They are to have a firm perswasion that this knowledge is absolutely necessary. That it is the unum necessarium which our Saviour tells Martha of.Luke 10. 42.

2. That (as Christ also said) first seek the kingdom of God, and the righteousnesse thereof, and all other things shall be added: so this knowledge is to be sought afterMatth. 6. 33. in the first place, for we have no warrant that our other studies shall be sanctified, or other knowledge prosper without this: but if we look after this first, sanctification of the other will follow.

[Page] Vacate (according to Saint Jeromes translation) et videte quoniam ego sum Deus, 1 saith the [...]. Be at leasure, spend some time to know that I am God, we mustpsal. 46. 10. finde a time, and that time must be our first, it may be at other times this knowledge will not be found. Saint Paul gives counsel to man and wife not to come together1 Cor. 7. 5. for a time, that they may give themselves to fasting and prayer, If then we must abstain for a time from indifferent things, then a majore, from things not indifferent but evil, when we spend our time not onely aliud agendo, but male agendo, as [...] saith, not onely in things impertinent but evil. The Athenians what other businesAct. 17. 21. soever thy had, yet they spent some time to tell or hear novelties. And it were a shame to us if we should not do more then they in a thing so necessary.

Diligence in attaining it is also to be used, that we loose not this time. Saint Augustine 2 gives a rule (though a favorable one) which may serve till a better come Satis reputatur quis facere, cum tantum facit pro Deo, quantum facit pro mundo, If a man spend, but as much pains for God, as he doth for the world, it is sufficient. And I wish we would do that, bestow but as much diligence in Gods Laws as on the poenall Laws of a prince. For all the statuts of Omri are kept saith the Prophet, and allMic. 6. 16. the works of the house of Ahab, and ye walk in their counsels, we might attainJer. 4. 22. to some knowledge, if we would take that pains to study Gods Law, which we take to do evil.

If any of you want wisdome (saith the Apostle) let him ask of God. And Solomon 3 Ja 1. 5. the wisest among the sons of men, saith that it is a point of wisdome toSap. 8. 21. know whose gift it was, how to attain to it. and therefore in the next chapter10. he makes his prayer to God for it. This prayer is also set down in the book of the1 Kings, 3. 7. kings, and (which is more) the text saith, that the speech [...] the Lord, that10. Solomon had asked this thing.

When we have attained to knowledge we must as is required in Deut. 1. bring 4 Deut. 6. 6, 7, 8, 9, it into our heart (that is past the brain) 2. we must whet or Catechize our children, for Catechizing in the principles must be diligently observed, 3. We must talk of Gods statutes, that is, use conference, 4. We must write them, which includes also reading, both fruitful. 5. We must binde them before our eyes, which implyes meditation, 6. We must bind it about our hands (a thing unusual in these dayes) but yet as in physick it is a rule per brachiam fit judicium de corde, The pulse comes from the heart to the hands, so in Divinity, by the arm, practise and excercise is meant, and this is to binde it on our armes.

It is a good way to make a conscience to practise what we know. Saint Bernard saith, Quod datur [...], quod aperitur [...], id exerce, practise what we have attained by prayer and industry: for the contrary, not practising what we know, brings coecitates poenales for illicitas cupiditates, The heathen man saith, that he that hath an habit of Justice, shall be able to say more of it then he that hath a perfect speculation of all the Ethicks. So the meanest man that hath practised his knowledge, shall be able to say more of God and Religion, then the most learned that hath not practised. It is in divinity as in other things Exercitium signum est [...] and so signum scientiae, practise is the signe of power, and so of knowledge.

It is a true saying, that the best rule to judge of the Consequence is by the 5 Antecedent, as if fear be wanting, there can be no Love, if love be away, there can be no obedience, but especially if humility be wanting, there can be no saving knowledge. Saint Augustines prayer was, Domine noverim te, noverim me, and adds that no man knows God, that knoweth not himself. And vera scientia non facit [...] exultantem, sed lamentantem, True knowledge puffs not up, but dejects a man, and the Heathen man could say Inter sapientes sapientior qui [...], he is the wisest among the wise that is humblest, and he that hath a conceit of himself can never come to kowledge.6

Aristotle in his Metaphysiks saith, Scientis est ordinare, he is wise that can order his doings, prefer every thing according to order; as in divinity knowledge of God which brings life eternal, should be prefered before other knowledge which brings onely temporal profit. But we do contrary, for it is a common order with us, as to prefer private profit before publick, so to place temporal things before eternal, and the knowledge of the one before the knowledge of the other, which is a signe that our knowledge is not rightly ordered.

[Page] The Apostle saith, we must not be children in knowledge, that is, carried away1 Cor. 14. 20. with every false winde of doctrine, but must be rooted and grounded, that weJude, 12. may be stedfast in the truth; not clouds without water, carried away with every winde, as Saint Jude hath it, and like waves of the sea, that is, carried with the tide, here with the ebbe, and there with the flood, as it is in our times.

The last rule is, we must not hinder knowledge in others, either by authority, commandment, permission or counsel, but provoke others to it, and increase it in them as much can be. Our knowledge must be to help others, and that three wayes.

1. In teaching them that are ignorant.

2. In satisfying them that doubt, and strengthning them that waver.

3. In comforting the distressed and afflicted conscience.

And thus much for knowledge, the first duty of the minde.

CHAP. VII.

The second Inward vertue Commanded in the first precept, is faith. Reasons for the necessity of faith. Addition 8. Concerning the evidence of faith, and Freedome of assent. The certainty of faith. Of unbeleif, Addition 9. Concerning the nature of faith. means of beleeving. Of Trust in God for things temporal. The trial of our trust. six signes of faith.

THe next inward vertue of the minde, is faith. This supposes a knowledge ofFaith the object or things to be beleeved, which being propounded sufficiently, as credible, our assent thereto is called faith, which rests upon divine authority, though it see not the proper reasons to enforce assent; for seeing we cannot by meer natural reason attain sufficient knowledge of supernatural truthes, but that divine revelation is needfull, therefore besides natural knowledge, faith is necessary, which reecives them for this authority of the speaker. To explain this. There is in every proposition an affirmation or a denial. 1. Sometimes a man holdeth neither part, because he sees that equall reasons may be brought on both sides; and that is called doubting, 2. If we encline to one part, yet so as we feare the reasons of the other partLuke, 12. 29. may be true; then it is called Opinion. As Agrippa was almost perswaded toAct. 26. 28. be a Christian, 3. If we consent to one part, that is called kowledge, which goes beyond both the other, and arises from evidence and assurance of the truth.

Knowledge is threesold.

1. By sense.

2. By discourse of reason.

3. By relation of other men: and this is properly faith.

1. Knowledge by sense is such as was that of Josephs brethren, that had seen him before they sold him into Egypt, and therefore knew him.

2. Knowledge by discourse. Such as Jacobs was, when he saw the chariotsGen. 45. 27. come out of Egypt, he conceived straightway that his son was alive.

3. That by relation of others; as Jacob knew that his son yet lived, when his sons told him so.

1. For the first, when a thing cannot be present to the sense, then must we rely upon the third [Relation.] The Queen of Sheba did first heare of Solomons wisdome1 King. 10. 1. in her own land, before she came and heard him her self.

2. For point of reason, ther's nothing absent from that, but that which is supernatural and above our understanding; when a thing exceedeth the capacity of meer natural reason without divine illumination, as we see in Nicodemus, a great Rabbi inJohn, 3. 9. Israel. For concerning mysteries in religion, the Apostle saith out of the prophet, eye1 Cor 2. 9. hath not seen, or eare heard, nor hath it entered into the heart of man: that is, theyEsa. 64. 4. [...] exceed both the capacity of the sense and reason, and therefore we must come to the third way, which is by faith; for as Job speaks. God is great, and we knowJob. 36. 26. [Page] him not, neither [...] the number of his years be [...]: therefore it must necessarilyEsa. 7. 9. follow, Nisi credider it is non stabiliemini, as the Prophet assures us, if ye will not beleeve, ye shall not be established. And yet this restrains us not so far, but that after we have beleeved, we may search after a reason, that we may be able and ready (as the Apostle bids us) alwayes to give an answer to every man that asketh a reason1 pet. 3. 15. of the hope that is in us. For grace doth not annihilate and make nature voyd; faith is aboue, and not contrary to right reason, it is as a greater light to the lesse, yea religio est summa ratio, it is the quintessence of reason, or reason exalted or elevated. But we are to use reason, as the hand-maid to faith, (for faith must bring the understanding of man into captivity to the obedience of Christ, as Saint Paul 2 Cor. 10. 5. saith) and we must expect from the holy Ghost the teaching of these things, whichAct. 4. 31. our nature neither can nor is able to conceive.

Now faith differs from science thus. In science there is first an enquiry after the reasons and causes, and then the assent follows. But in faith there is first the assent, and then the understanding of that to which we have assented Auditu [...], by thepsal. 18. 44. hearing follows. Assoon as they heare of me they shall obey me, saith God. It is conceptus cum assensu, because the object of our faith is not propounded with such evidence to the understanding, as to constrain us to beleeve, but the will holdeth the understanding prisoner, and keepeth it captive.

Thus faith becoms a free act, an act of obedience; whereas if things were propounded with that Addition 9. evidence that we could not distrust, there could be [...] place for freedom of obedience in beleeving: concerning the evidence of faith, and freedom of assent. God hath so ordered it, that matters of faith are propounded, as summe credibilia, highly credible, such that in prudence we may safely assent unto, yet not with that evidence which necessitates assent; for then there could be no trial of obedience in beleeving, nor any pretence left for reward to beleevers, or punishment to unbeleevers. See the Schoolmen generally, and master Hookers [...]. Of the certainty of saith, added to his Eccles-politic.

With the heart man beleeveth, faith the Apostle, belief being an act of the understanding, it should come first a mente, but he saith there, we must corde [...], forRom. 10. [...]. the will hath an especial act in it.

Now the reason why it pleased God thus to order the matter in production of faith is, because if reason of it self could have attained to the things pertaining to God, little or no glory at all had come to God by it. Again, seeing matters of faith cannot be attained by reason, this shews the vanity of the wisdom of the flesh, and we may see how God doth confound and abase it. For in Religion, the ground is contrary to that in Philosophy; [...], not to beleeve, is the way of Philosophy, and [...], to beleeve, of divinity, at which Lucian scoffed.

For the warrant of beleeving or assenting before we know, something hath been said before: we will adde a little more in this place. Saint Cyrill in his fift [...]. Cyprian, Chrysostome, and other of the ancient fathers prove against Philosophers, that Quic quid fit, fide fit, whatsoever is done, is done by faith. This appeares in all civill affaires wherein men go upon a civill faith, without certain knowledge of the things, and therefore much more in matters of religion, which are supernatural, may we live by faith. Thus we see the husbandman, who though he sees the weather unkindly &c. yet fits himself to till and sow his ground, and bestows his cost, though he have no demonstrative knowledge, whether he shall reape any profit or no. And so the Merchants, though their goods and ships are subject to storms, pyrats &c. yet they run the hazard, and adventure upon this Civill faith, So in marriage, though some may be barren, yet they marry in hope to have children, and so in warfare, though the victory be uncertain, yet the souldier goes one to battel &c. The Schoolmen after the fathers goe a subtiller way to work, and hold, that [...], fide scitur, that we beleeve even those things we know: for by our senses and understanding we know many things, and herein they are our witnesses, which we beleeve, yet all confesse, that these witnesses are very doubtfull in many things.

For the eye, which is the most certain and chiefe of all the outward senses, because it apprehendeth more differences, and apprehends its object after a more special and spiritual manner: yet they which are skilful in the Optiques, reckon up 20 wayes1 Cor. 13. [...]. [Page] how it may be deceived, and what greatimperfections are in it. And for our reason or understanding, we see how uncertain it is in our younger yeers, and how we correct former errours, as we grow in years, when we are children we speak as children,1 Cor. 13. 12. reason as children, and conceive as they do, but when we are men we put away childish things. Ploughmen cannot reason of the formall causes of things, because they cannot see them, but tell them of labour, that they can conceive, and so in respect of a more sublime understanding they come far short. And therfore we also may be deceived in things that are above us. and therefore the third way of knowledge that is by relation is necessary.

The certainty of faith is grounded upon the condition and qualitie of the relaters, and hath onely two exceptions.

1. Either against the authors, that they want skill, and are ignorant of the things they relate.

2. Or else that they are such upon whose fidelity we cannot rely.

Now in either of these cases if the party relating want skill and cannot relate the truth, or is not honest, and will not, his testimony is not to be taken. So then there is no more certaine way then this, that whereas the knowledge of faith, and grounds of Religion are to be built upon such witnesses, as want neither skill nor fidelity, but for their skill can, and for their faithfulnesse will deliver the truth, we are to embrace what they deliver as certain truths.

The Apostle saith not, I beleeve whom I know, but scio cuicredo, I know whom2 Tim. 1. 12. I beleeve. We know that whom we beleeve is Amen, just and true. That cannot lie,A poc. 15. 3. Tit. 1. 2. a faithful witnes, it is a thing impossible for him so to do.Heb. 6. 18.

And for the manner of giving his testimony. The termes in Scripture are 1. Dictum Jehovaeh, and Dixit [...], the word of the Lord, and thus saith the Lord. And because mans stipulation and promise is more certain then his bare affirmation,Rom. 1. 2. therefore God hath made promises to us, and his promises are precious, as theHeb. 6. 13. Apostle saith. 3. And for our greater comfort and assurance hath confirmed his promise2 pet. 1. 4. with an oath. 4. Again, because if we have a mans handwriting, we give greaterHeb. 6. 17. credit to that then toan oath, we have his own handwriting, written with hisExo. 31. 18. own finger. 5. And for confirmation of that he hath put to his feal. 6. And lastly,Rom. 4. 11 (beyond which no man goeth, nor any man desireth more to strengthen a promise)2 Cor. 1. 22 he hath given an carnest penny, a true Gods penny as we call it.

1. Now that which may be objected against this is, that the immediate voice of God is not now amongst us, and that which we heare is from Moses, Esay, Saint Matthew Saint Paul &c. Yet this we must know, that though we heare it from them, being but men, yet did they not speake of themselves, not of their own braines, but as they were inspired by the holy Ghost. And this Saint Peter tells us,2 pet. 1. 21. the Prophecy (saith he) came not in old time by the will of man: but holy men of God spake as they were moved by the holy Ghost. For a Prince usually speaketh not to the people immediatly from his own mouth, but by Edicts and proclamations published by others in his name. And as the Scepter or mace which is delivered to them that publish those Edicts is a signe and token that they come from and for the Prince, so the Scepter of Gods extraordinary power was committed to his Prophets, Apostles &c. The Jews required no more then a signe of our Saviour, which with them was the Scepter. And our Savionr desired no more of them then that, ifJohn, 2. 18. they would not beleeve him for his words, yet they should for his works. And10. 38. 15. 24. that if he had not done among them, the works which no other man did, (those were his miracles,) they mighe have been excused for their unbeleefe. Upon which Saint Augustine saith, that either we must grant that they were done, or else, that without miracles all the world was converted, and became Christians, which is a greater miracle then all the rest which he did, and so we must grant miracles whether we will or no. And this is our warrant that these men, the Prophets and Apostles came from God, and that God hath spoken to us by them.

2. The next quere is, whether he is able to performe those things which he hath promised by them. To that we say with the Angell, that with God nothingLuc. 1. 37. shall be unpossible. The Prophet saith, His hands are not shortned, it is able to reach allEsa. 59. 1. things. When Moses mistrusted Gods providence to feed 600000 men, saying shallNum. 11. 23. [Page] all the flocks and the herds be slain, or all the fish of the sea be gathered together to suffice them? God answered, is the Lords hand waxed short? Thou shalt see whether my word shall come to passe or not.

3. Lastly, for his Will, take a place of a Father for all, Scio pcsse, scio scire, cupere, [...]. 3. 25. velle, for, The Lord is good to them that trust in him, to the soul that seeketh him.

That faith is necessary, may be thus proved, it is called the substance of things hoped for, and the evidence, ground, or demonstration of things not seen; bothHeb. 11. 1. which argue the necessity of it; for in totis ordinatis, (as Religion hath its order) the first part is substantia reliquorum, as the substance of a house is in the foundation, of a ship in the Stern, of a tree in the root. The Apostle compareth it to a foundation, and to a root, and he saith there is naufragium fidei, a shipwrack of faith, andCol. 1. 23. so consequently it is compared to the sterne of a ship. If faith then be necessary, as2. 7. the root and foundation of all religion, then without it nothing can be done by a Christian, which is accepted of God, ad salutem, to salvation. If we stand, it is by2 Cor. 1. 24. 5. 7. faith. If we walk, we walk by faith, whatsoever we do, if we do it not by faith, it isRom. 14. 23. not pleasing to God, ad salutem. And it is in this respect that faith is called, Mater obedientiae, the mother of obedience, because all duties arise out of it.

Luther hath a saying, (which is true if it be taken in a good sense) that in faith all the Law is fulfilled, before we have fulfilled any part of it in act, because it is the root from whence all Christian obedience arises, and wherin it is vertually contained; and therefore in regard of the necessity of it, it pleased God to reject all the high titles of the learned wise men of the world, as Philosophers, &c. and to entitle his flock onely by the name of believers. And Euseb. Emisenus gives a good reason1. Cor. 1. 21. for it: for the first word of a Christian is credo, and that which maketh him a1 Cor. 10. 13. Heb. 12. 2. Christian; if we be not faithful, then are we no Christians. God giveth Christians1 Tim. 1. 15. no other name then he gives to himself. Fidelis est Deus, God is faithful. And hisRom. 10. 8. Son is called the author and finisher of our faith, and his word is called, sermo fidelis, Gal. 6. 10. the word of faith, and his family, the houshold of saith, and prayer is called byJames 5. 15. Rom. 4. 11. Saint James, the prayer of faith. And Saint Paul calls the Sacraments, the seals of faith.

So we see that faith leadeth us through all duties: and not onely this, but that which hath bin said of knowledge, may be said of faith; that it is the beginning of our blessednesse. Our Saviour saith to S. Thomas, Blessed are they that have not seen,John 20. 29. and yet have beleeved. There is an apt similitude in the Prophet to express this, I will betroth thee to me in faithfulnesse, and thou shalt know the Lord. The inchoationHosea 2. 20. of marriage is in sponsalibus, when hands are given, so are our sponsalia in fide in this life, the marriage is consummate in heaven.

It is said, Qui non crediderit condemnabitur, he that beleeveth not, shall beMark 16. 16. damned, nay further, (as S. John hath it) his sentence is not deferred, but it is goneJohn 3. 18. already upon him, he is condemned already. Therefore for the necessity of it weHeb. 11. 6. may conclude with the Apostle. Without faith it is impossible to please God. And the reason is, because there is no man but thinks it a disparagement not to be credited, and the greater the person, the more desirous he is to be beleeved. A private man would be beleeved upon his honesty; and a man of greater state upon his honour; the Prince upon his own word, he writes, teste meipso, to argue the sufficiency of his word, and a disgrace he accounteth it to break it, and if any of these persons should not be credited on these terms, they would think that a great discourtesy were offered to them.

If then there be a God, he must needs expect more then a Prince, and consequently he may of greater right say, teste meipso, because he is above all Princes. Job saith, Is it fit to say to a King, Thou art wicked, or to Princes, Ye are ungodly?Job 34. 18. though they be so; much lesse to a good Prince, and least of all to God. Now he that beleeveth hath set to his seal that God is true. And on the contrary, HeJohn 3. 33. that beleeveth not, maketh God a Lyar: and there can be no greater disgrace to God, then to say, he is a Lyar. therefore S. Bernard upon that place, Impossibile est sine 1. John 5. 10. fide placere Deo, it is impossible to please God without faith, saith, Quomodo potest placere Deo, cui non placet Deus? how can that man please God, who is not pleased with God: and such is every one that believes him not. And thus much for the necessity of faith. Now we come to our Rules.

[Page] 1. As we have seen the affirmative, and what is commanded, so we must see the1. negative, and what is forbidden: that is unbelief. It is a note of the reprobate, to be children of unbelief, whether it be by the lifting up of a mans soul, as theEph. 5. 6. Prophet calleth it, by a proud imagination and conceit of our own reason, or byAbak. 2. 4. contempt, or any other kinde of wretchednesse, or carelessenesse, when we come to hold Machiavels position, Non curandum quid boni credat, sed quid faciat. And in this case they must be punished with that the Apostle tells us, God shall send them strong delusions that they should beleeve a lie, for rejecting the truth. Quia 2. Thess. 2. 11. Christum non crediderunt in nomine Patris venientem, veniet alius nomine suo, & praevalebit, eique credent, because they beleeved not Christ coming in the Fathers Name, there shall another come in his own name, and prevail, him they shall beleeve: so shall it happen to those that will not cleave to the truth, they shall be given over to the untruths of this world, and in the world to come, that punishment shall befall them, as it did to the Lord, on whose hand the King leaned, that would not believe Elisba that prophesied plenty. Videbis, & non gustabis, thou shalt see it with thine eyes, but shalt not eat thereof; for when he had seen that come to passe which2. Keg. 7. 2. the Prophet foretold, he was troden to death, before he could eat or taste of that17. plenty. So shall they that are incredulous see the glory of others, but not communicate of it in the life to come. S. Ambrose compareth such men to a coal covered with ashes, Infidelitas non potest claram narrationem habere, nam sicut carbo cinere suo coopertus obcaecatur: It a & hi erroris tenebris circundati luce carebunt, unbeliefIn 1 Cor. c. 16 cannot have a glorious narration, for as a coal covered with ashes is obscure, so the unbelievers shall want light being covered with the darknesse of their errour.

2. And as unbelief is forbidden, so is also resting in a small measure of faith. The Apostle mentioneth a full measure of faith, and if we want that, or labour not toRom. 12. 3. attain it at least, we are not of the number of the faithful, which our Saviour speaksMatth. 8. 10. of; I have not sound such faith, no not in Israel; and in another place, O woman, great is thy faith. There is a great faith. And that of S. Peters was a little faith,15. 28. when for want of it he began to sink, a faith mingled with many doubts. Therefore14. 31. we are to pray with him in the Gospel, Domine credo, adjuva [...] Mark 9. 24. meam, Lord I believe, help thou mine unbelief; and secondly, when it is setled, thatLuk. 17. 5. it may be brought to a good measure, we are to pray with the Apostles, Lord, increaseRom. 14. 5. our faith. Our faith must be in a full measure, we must endeavour for full assurance. Interpreters think, that it is a metaphor taken from a ship under full sails.

The holy Ghost resembles man in this life to a Champion, and therefore for his better defence advising him what weapons to furnish himself withall, puts faith instead of all weapons. As Scutum fidei, the shield of faith, a special safegard against theEph. 6. 16. Devil and his fiery darts. And against the world, he saith, This is the victory thatJohn 5. 4. overcometh the world, even your faith. Lastly, against the flesh, he willeth us to be1. Thess. 5. 8. sober and put on the breastplate of faith. And no marvel, for the Author to the HebrewsHeb. 11. 33. attributeth all the great atchievements of the Saints to faith. Besides we see thatMatth. 14. 31. S. Peters faith made his body so light, that he walked on the sea, and sunk not: and on the other side, our Saviours hands were restrained, so that he could work no moreMark 6. 5, 5. miracles among the Jews, because of their unbelief.

So that it appears by this, that by Gods own ordinance, he will have helps of our faith, or else he will do nothing among us: not but that he can work miracles without it, but that he hath so ordered and disposed it. And this proveth the necessity of the concurrence of our faith, with the mercy of God. If thou [...] beleeve, all thingsMark 9. 23. are possible to him that believeth. The want of faith hindred the working of the Apostles; for whereas Christ had given them power to cast out Devils, yet they could not dispossesse the mans son, and asking the reason of our Saviour, he tells them it was because of their unbelief.Matth. 17. 19.

And this is more strange, seeing that in the case of the woman with the issue of blood, we do not finde that Christ spake a word, but her faith cured her, as if it had been against his will, she conceiving, that if she could but touch the hem of his garment she should presently be cured, and Christ not aware of it, her faith, as Origen saith, Vim [...] Christo, got her cure by force from him. And the same Father compares faith to the Loadstone, that by a hidden quality and vertue attracteth iron to it. Neither is this to be marvelled at, for it prevaileth also [Page] even with God himself; for the Angel, when he perceived that Jacobs faith was so prevalent that he would not let him go, nor he could prevail against him, told him that his name should be no more Jacob, but Israel, because he had power withGen. 32. 28. God, and men. Now if we be Jacobs and prevail with God thus, we shall also prevail with men. We see that the woman of Syrophoen. gave our Saviour the foyl, andMatth. 15. 28. he was forced to say, O woman great is thy faith, be it unto thee even as thou wilt; for indeed faith is so wonderfull a thing that it became wonderful to him to whom8. 10 nothing else is wonderful, Christ himself wondred at the Centurions faith.

To avoid errour we are to know, that Divines make three kindes or degrees rather of faith. 1. General. 2. Legal. 3. Evangelical. And all these are necessary in their place and order.

1. The general stands in beleeving that God is, &c. He that cometh to God must

Hebt. 11. 6.

1. beleeve that God is, and 2. that he is a rewarder of them that seek him, and that he will finde means to bring them to felicity. And this was the faith of Adam in paradise, and is supposed in the other two as the foundation of all Religion.

2. The Legal stands upon the Law, and the belief of the promises and [...] contained in it, with the punishments and the rewards thereof; Christ tells the

John 5. 46.

Jews of a faith in the Law; If ye had beleeved Moses, ye would have believed me. This was peculiar to the Jews before Christ came, and is not proper for us.

3. The Evangelical is the third, which is the belief of the Gospel, whereby we trust

Addition 10.

and relie upon Christ for [...] of sins and eternal life, in the way by him prescribed

concerning the nature of faith.

in the Gospel, which is by repentance and new obedience: which way they that walk in, are said to believe in Christ, or to believe the Gospel; whereas to apply the promises

Matth. 5. 20.

absolutely, not performing the conditions is a meer fancy, and not faith in Christ, or the

7. 22.

Gospel: because Christ hath no where promised pardon or life, but to such as repent and

Acts 3. 26.

lead a new life; and therefore those that resolve not seriously so to do, and, as occasion is

John 14. 15.

offered, do not put their purposes in execution, do nothing lesse then believe in Christ, but turn the gospel into a doctrine of liberty. Therefore saith, S. Cyprian, Quomodo se credere in Christum dicit, qui non facit quae Christus facere praecipit, how can any say he beleeves in Christ, who doth not what Christ commands him. And S. Augustine de [...] & operib. c. 23. saith, not onely that a good life is inseparable from faith, but also ipsam esse bonam vitam, that faith and good life are all one. And Irenaeus before them both, Credere in Christo, est voluntatem ejus facere to believe in Christ is to do his will.

The object of all faith is the word of God, which, as it is said, profited not theHebr. 4. 2. Jews because it was not mingled with faith, when it is was preached to them. So that there must be a mixture of faith with the word, for the word and faith continue the Spirit of God in us. Our Saviour tells his Disciples, that his coming upon earth was, fovere ignem, to cherish and keep fresh the Spirit, which is there compared to aLuke 12. 49. fire. S. John the Baptist calls him the Baptizer with fire, and the Holy Ghost; andMatth. 3. 11. therefore it is, that S. Paul adviseth, not to quench the Spirit: and that which nourisheth1 Thess. 5. 19. it is in the next verse, Despise not prophecy, which is lampas fidei, the oyl20. of faith. The word is the matter of this fire. If it come into a man, it is but as a lamp without oil, which flameth for a time, it is but a blaze in the Hearers, when it is not mingled with faith, it bideth but a while if this nutriment be wanting. And it is wanting in the wicked, Non quia dicitur, sed quia creditur, sicut credis ita sit S. Augustine tibi. Non est semen immortale, nisi credas esse a Deo, qui est solus immortalis. And this is the necessary use of faith. Thus much for the first Rule.

The second and third rules are of little use in this Commandment.

The fourth rule is concerning the means to believe: about which we need not much to labour, because it is certain, that the first way whereby we come to believe, is the relation of others. The Q. of Sheba believed Solomons wisdom upon report. And1. Reg. 10. 6. the reports of Saints who reposed their whole confidence in God, may be able to perswade us, else (which cannot be) we must think that all the Patriarchs and Prophets were either unwise or dishonest, and their faith in vain: but they according to their own experience, left that which they found to posterity. Thus the testimony of the Church is the first motive and inducement to belief, though not the sole or the the principal, for this is divine authority, viz. the word of God derived and conveighed unto us by the Church of God, into which our faith must be finally [Page] resolved, and ultimately terminated, upon which when our faith is grounded we may say as the Samaritans to the woman that had related to them the passages between herJohn 4. 42. and Christ at Jacobs well, Now we beleeve not because of thy saying, for we have heard him our selves, and know that this is indeed the Christ, the Saviour of the world. And so we may say, we finde by experience the truth of what we haveRom. 10. 17. heard: therefore the proper and especial ground of faith is the word of God. Faith cometh by hearing, and hearing by the word of God, as the Apostle saith. And after it is preached, we must take the same course that we held in knowledge, or meditation and conference &c, to acquaint our selves with it, after we hear or read it, as it is in Deuteronomy 6.

But because he cannot be faithful in much, that is not so in a little; and as Christ saith, If we beleeve him not in earthly things, we shall come far short in the beliefLuke 16. 10. of heavenly; therefore the learned have distinguished faith into fidem CoelestiumJohn 3. 12.& Terrestrium, by faith of heavenly and earthly. And the latter of these is a means or way to the former. Therefore it being a way or preparation to faith, somewhat is to be said of it as a special and most effectual part of faith, and is rather to be called fiducia or confidentia then fides, confidence or trust then faith.

It pleased God to prepare and make way to faith by the last of the two, that a man may repose himself, and rely wholly upon God: and he that can be brought to this etiam vacuo penu, when there is no hope of good, being unfurnished of all earthly means and help, will be able also to put his confidence in him for heavenly things. But when the storehouse of faith in earthly things is empty, we cannot be furnished with faith in heavenly.

1. Now this faith or rather confidence in God is considered two wayes. 1. Either he that hath it hath the means also; 2. or he that hath it is utterly without the means. Both here are enjoyned. If we have them we are to use them, because it hath pleased God to ordain them as ordinary means to work with; as Jacobs careGen. 30. 30. was to provide for his family. And Isaac said to his father, here is wood and fire,22. 7. 8 but where is the sacrifice? Abrahams answer was, Deus providebit, God will provideMatth. 4. 5. the rest. If we do our parts, God will do the rest. We must not do as the Tempter would have Christ do, cast himself from the pinacle, when there was an ordinary way to come down from it, for this were to neglect the ordinary, and seek out for extraordinary means which is not warrantable.

2. And as we are commanded to use them, and not presume without them, so on the other side we are forbidden to trust in them, and rest upon them, whether it be in the private art we practise to sacrifice to our own nets, that is, to ascribe all to ourAbak. 1. 16. own skill, or in our wealth, which Job accounted as a great fault. If I have madeJob. 31. 24, 25 gold my hope, or have said to the fine gold, Thou art my confidence. If I rejoyced because my wealth was great, or because my hand had gotten much. Or if our trust be in great men, as the Prophet, who denounceth a curse against him that trustethJer. 17. 5. in man or maketh flesh his arm. And not onely in great personages, but inPsalm 146. 3. Common-wealths, and the strength of them, and their chariots and horses. Or in20. 7. wisdom. Let not the wise man glory in his wisdom. Or in outward priviledges.Jer. 9. 23. 7. 4. Trust not in lying words, saith the Prophet, saying the Temple of the Lord, &c. OrEzek. 33. 30. as Ezekiel in ordinary coming to sermons, (as the people did to his) and so to rest, doing no good works, and reaping no fruit by them. But to use these things well, not trusting in them, which may be done. 1. By a right judgement of them. 2. By a right use of them.

1. For the first, Moses saith, It is not bread that man liveth by onely, but by the word of God, his will and decree. In nature bread should nourish, but it is withall,

Deut. 8. 3.

if God give the staffe of bread with it. His blessing gives a nutritive vertue to bread, and this is the staffe. The Psalmist look'd upon his bow and his sword, and yet could

Ezek. 4. 16.

not be confident in them. I will not trust in my bow, saith he, it is not my sword that shall help me. And, except the Lord build with us, and watch with us, our building

Psalm 44. 7.

and watching will be to no purpose. It is the Lord that must give the staff of building,

127. 1.

watching, nourishing, &c. else all our means will be used in vain, nothing can prosper without his blessing. Every thing depends upon God, both in esse and in operari, as the Schools say, and no second cause can work without the influence of the first cause; and this must be our judgement concerning the means.

[Page] 2. The right use, is the second, and this because the means are of no force without a blessing annexed, we are to seek for some thing further that may adde vigor and strength to them, which, as the Apostle saith, is thanksgiving and prayer to sanctifie the means. And this thanksgiving and prayer are not to be formall. It was that

1 Tim. 4. 4. 5.

which Job feared in his sons: for he knew by his good education of them that they omitted not thanksgiving nor prayer every day, but feared that they performed not those duties as they ought, and therefore every morning he offered burnt offerings

Job. 1. 5.

according to the number of them.

And in doing thus we shall make the right use of the means, and be in the number of the Saints, whose practise we shall finde in scriptures to be the same. JacobGen. 32. 9. in reconciling himself to his brother, used all the means that could be, as in sending messengers before he met him, thereby to feele his affection towards him, not forgetting presents to make his way the better, and withal instructing his servants to separate his wives and children and droves in several stations, that if his brother should set upon one, the other might escape, yet for all this we see, that in the first place he giveth himself to prayer, thinking that all the means he used could be of little force, except God blessed the means, So in Exodus we finde,Exo. 17. that in the war with the Amalekites, all things were provided, Iosua made Captain, and the battle set in order, but knowing that all this was not available without Gods blessing Moses went up to the top of the mount with Aaron and Hur to pray, and we see, that no longer then Moses listed up his hands, no longer did the Isralites prevail. We finde in the fathers two several wayes whereby a man may know and certifie himself whether his trust be more in the means then in God the author and giver.

1. Quid primum in mente venit cogitandum, what first comes into a mans thoughts.

2. Quid postremum, what last.

1. For the first, say they, when thou goest about any thing, cometh thy wealth first into thy minde? or thy mony? or thy charriot? or thy horse? or thy arm of flesh? or cometh he that hath the prerogative of all these? the first that first offereth it self to thy minde, trieth it and tieth it to it self, and all other are but secondary means. If there be first a calling to minde of God, it is probable that he is the ground of thy confidence.

2. And secondly, what we set down in our minds as our last refuge, and this is too commonly seen to be the means. The wiseman saith. The rich mans wealth is hisPro. 10. 15. strong city, which the fathers expound thus, when the Justice and goodnesse of his cause, when God and good men, and all else forsake him, then will that stick to him (as he conceives) and help him at a pinch, and he is perswaded that argento respondent omnia, pecuniae omnia obediunt, when we are like to them (against whom the Prophet denounceth a woe,) that devise iniquity, and worke evill upon their beds, and when the morning is light they practise it, because it is in the power of theirMic. 2. 1. hand. And indeed our nature is such; that as long as means prevail, so long we trust in them. But when a man in the plenty of his means can say, I will do nothing against2 Cor. 13. 8. the truth, but for the truth, notwithstanding all my means, wisdome, freinds, &c. I will do nothing against a good cause, if the event conduce not to the Glory of God, non est faciendum, I will not go about it, when a rich man shall be poor to do evill, and so a wise man foolish and ignorant in evill, then he hath a good warrant that flesh is not his arme, and that his trust is not in his meanes, [...] God, though his means be many.

Nay when we can trust in God, though means be wanting. The Greeks have a proverb, [...] while the pot seetheth their love seetheth, and so we can be content to hold out so long as our means hold out and no longer. And this is the cause that provoketh God in his just judgement to give the means without the blessing, as also to bring many things to passe without means. For as, where the blessing of God is, there it falls out, that mens bellies are filled with Gods hidden treasure,psal. 17. 14. there is thriving and growing, no man can tell by what means. So where he [...] the means, it fares with them, as with those in the Prophet, ye have sowen much and bring in little, ye eat but ye have not enough, ye drink but ye are not filled with drink: ye cloth you, but ye are not warme, and he that earneth wages,Agg. 1. 6 [Page] earneth wages to put it into a bag with holes, whatsoever means they use, it prospers not. And the experience of this we see in king Asa, albeit Physick be the ordinary means to recover health, yet because he sought to the Physicians before2 Chr. 16. 12. he sought to God for help, his physick was accursed and he pined away.

Achitophel the Oracle of wisdome and policy, gave wise counsel, but because he looked not up to God, God did not determine to blesse it, but (as the text saith)2 Sam. 17. 1. defeated it, and made the Counsel of Hushai to be taken and his rejected, and we14. see what became of him afterward, he seeing his counsel was not followed, sadled23. his asse, went and set his house in order and hanged himself. And so the wisdome of the Egyptian Counsellors became foolish, infatuavit cos God besotted them, the LordEsa. 19. 11. made them give foolish counsel. Some put their trust in chariots, and some in horses,Psal. 20. 7. 8. but we will remember the Name of the Lord our God, they have stumbled and fallen, but we are risen and stand upright.

Now as these ordinary means of clothing, food, Physick, and wisdom are many times accursed, so God to shew how little he dependeth on secondary means, doth effect his purpose, somtimes without means, and somtimes contrary to means. As in the fall of the walls of Jericho upon the blast of Rammes horns. So Gideon Jos. 6. 20. encouraged by the exposition of a dreame of a barly loofe, with threehundred men with trumpets and empty pitchers in their hands and lamps within them put all the Midianits to flight, and to run upon themselves. As also the great host of the Syrians were put to flight, none pursuing them, but a panick terrour cameJud. 7. 13. suddenly uppon them, and a certain imagination that they heard the noise of Chariots, horses, and a great army of the Hittites and Egyptians that came to aid the Isralites.

1. Seeing then that God gives the means when he will, and blesseth them when he will, it is our parts to trust in him, whether we have the meanes or no, and to be affected as King David was, though he were in the midst of ten thousand men armedpsal. 3. 6. and compassed round with them on every side, yet he would not be afraid, but as4. 9. it is in the end of the next Psalm would lay him down and sleep trusting in Gods protection, and as Moses counselled the children of Israel, when the Egyptians pursued them with their chariots, though their enemies were behinde them, and the red sea before them, and no way seen whereby to escape, yet to stand still and put their trust in the Lord, and they should see the power of the Lord, which they accordinglyExo. 14. 13. found.

So the Apostle describing a true pattern of faith, sets before us that of Abraham, Rom. 4. 18. &c who had neither means in himself or his wife whereby to beleeve Gods promise of a Son, she being barren by nature, and having a dead womb, and he a hundred years old past child getting by course of nature, yet he staggered not, but was strong in faith, being fully perswaded, that he which had promised was able to performe, and therefore received the blessing in the birth of Isaac.

2. And as we are thus to trust in God, though we see no means, so must we be far from the course of the wicked, who if God once fail them, do not onely despair of his help, but cast him off, and betake themselves to his enemy, and to unlawful means, and such are they, that despairing of Gods assistance in their health, leave him and the lawful means, and flee to Sorcerers, a thing utterly condemned by theEsa. 8. 19. Prophet. We see that Saul lost both the favour of God and his kingdom for conversing1 Chr. 10. 13. with a familiar spirit.

3. Besides, there is a woe denounced against another sort of people, thatEsa. 29. 15. (as the prophet speakes,) seek deep to hide their counsel from the Lord, that thinke by their policy and deep wisdom, they can deceive God as they do men.

4. There are others that take advantage of other mens weaknes, and think that that which they get by over reaching others in bargains is their own, but the Apostle tells such, that God is an avenger of them.1 Thess. 4. 6.

5. Another unlawful means is, when we see other means failus, and that a good man stands in our way, then we do as those against Ieremy, let us have devises against him, and percutiamus cum lingua nostra, let us smite him with our tongue [...]. [...]. 18. [Page] that is, let us raise slanders against him, that none may credit his words, In this case, God will give eare to the prayer that Ieremy in the subsequent verses made against such men.

6. There is yet another sort of people that are not in the right way, and that is of those which are married. In respect of themselves these men are confident, but when [...] comes to, semen nosturm our seed, there their confidence falls off, and it is to be feared, that many that might have been saved in the estate of single life, have fallen from God, and hazarded their own salvation, by mistrusting that God will not provide for their children, wheras God saith, Ero deus tuns et seminis tui, I will be aGen. 17. 7. God to thee, and to thy seed after thee. In this point Saint Ambrose saith, Plausibilis excusatio est liberis, sed dic mihi [...] homo, an unquam a Deo [...] ut pater fieres, an etiam id petiisti, da liberos ut deum amittam, da liberos ut peccem propterliberos, it is a fair excuse for children, but tell me o man didst thou ever pray to God thou mightest be a father, or didst thou make thy petition thus, give me children that I may lose God, give children that I may sinne for them. I am sure, saith he, that you never said so, and yet this is the common practise. Gehazi said not to Naaman that his [...] needed the2 Kin. 5. 22. Talent, and two changes of rayment, but that there were two children of the Prophets &c. and they needed them. And Abraham himself hath, his blemish in this kinde,Gen. 17. 18. in that he was so careful for Ismael. Oh that Ismael might live in thy sight. Therefore as we are to trust in God and his means for our selves, so are we to rely upon his providence for our children also.

5. The fift rule of our exposition, directs to speak of the signes of faith, it is not enough that a man can say, Credo in deum, I beleeve in God, we must have more particular signes of it. For as the Apostle saith, all men have not faith;2 Thes. 3. 2. therefore that of Saint Peter must be added, the trial of faith is much more precious then gold.1 pet. 1. 7.

1. The first signe therefore of faith, is according to Saint Chrysostome, when a man is not ingeniosus ad causas, ready to pick quarrels, and to make excuses for not beleeving.

Chr. Ro. 4. 19.

How many causes might Abraham have found out not to beleeve? and that it was impossible for him to have had a son? yet we see that true faith overcame all difficulties, so that he neither excepted against the promise in respect of Saras barrennesse, or his own weaknesse, but Credidit he beleeved. But among all the rest there was one exception which might have tried one that had been very faithful, and that was the long time he had been without a childe before and in his younger dayes, and therefore there was little hope for him in his old age. And therefore he might have concluded with them in the Prophet. It is in vain to serve God, what profit

Mal 3. 14.

is it to trust in him? I will beleeve no longer. But this is against that rule of Esay, Qui crediderit ne festinet, hast and impatiency are no fit companions of faith, he that will

Esa. 28. 16.

see the event in hast, his faith is in vain. Therefore our faith must not waver, if we

Gen. 32. 26.

see not the fruit of it speedily, but we must wrestle, as Jacob did with the Angel, and not let God go till we get a blessing from him, as was said before. We see that

Mat. 15. 23.

the woman af Canaan weake by sex and an alien from the promise, though she received

24.

three repulses from our Saviour, yet by not making hast she confirmed

26.

her faith to be true, and received the reward of a true faith, by obtaining what she desired.

2. The second signe is our freedom from worldly cares and thoughts, the ground of this is taken out of the great Scripture of faith, when we run not a madding afterHeb. 11. 1. worldly preferment, the scraping together of wealth, and seeking to have a portion in this life is an argument, that we are born citizens of this world, not as the Saints and Godly men that shewed themselves pilgrims in this world and that they sought another country, a heavenly country, and so God was not ashamed to be called their God.

But a more particular and special example is that there of Moses, who being in greatVers. 24. possibility to be a Prince (for he should have been the onely son to Pharaohs daughter) yet we see his coldnes to the world, and to the preferment thereof was such, that he waved it, and chose rather to suffer affliction with his brethren, the people of God, then to enjoy the pleasures of sinne for a time, for so he accounted the preferment of the world.

3. The third signe is taken out of the 11. to the Hebrews, from the definition of

Heb. 12.

[Page] faith which is there called Hypostasis or a substance, (and thereupon the faithfull are called Hypostatici) now we know that a thing which hath substance is able to receive a great waight without shrinking or crushing. And such are the Saints of God. David

psal. 46. 2.

was hypostaticus, he would not fear though the earth be moved, and the hills caried into

3.

the midst of the sea, though the waters thereof rage and swell, and though the

11.

mountains shake at the tempest of the same, yet the Lord of hosts is with us, the

Psal 112. 6. 7. 8.

God of Jacob is our refuge, as he concludeth that psalm. And in another psalm he sheweth the true [...] of a true beleever, he shall never be moved, he will not be afraid, and his heart is stablished. But the condition of him that wanteth faith is otherwise. If there come but a gale of wind, Saint Peter sinks, when holy Job on the other

Mat. 14. 30.

side in the fullnesse of this substance of faith can say, Etiamsi occiderit tamen sperabo in

Job, 13. 15.

illum, Though he kill me yet I will put my trust in him. Though God should punish him in his wrath, yet he would not leave his hold.

4. The fourth signe of a true faith is to establish the Law, as the Apostle speaks,

Rom. 3. 31.

and it is a plain signe and demonstration of an ill faith to make void the Law, it must

[...]. 2. 26.

be a working faith, if not, it is but like putridum [...], a body without the spirit,

Rom 10. 10.

dead, for as Saint Paul saith, with the heart a man beleeveth unto righteousnesse. The heart must kindle it, from the heart, saith the wiseman, come the issues and springs of

pro. 4. 23.

life, and all the actions and operations of a man, and if no action, there can be no true faith.

If the heart be once possessed with this belief, then, as the Apostle speaketh, I beleeved, therefore have I spoken, then it will come into the tongue, and not onely2 Cor. 4. 13. so, but, as the Psalmist, All our bones will speak, every member will make professionpsal. 35. 10. of it, for as it is said before, according to the Physicians rule, Judicium a corde fit per brachium, the heart makes the pulse beat, and that not by little and little, or in a longMat. 17 18 time, but presently, and so is faith when it is in the heart, it hath its effects presently, eadem hora sanatus, he that beleeved was healed the same hour.

The prophet saith, who hath heard such a thing? who hath seen such things? shallEsa. 66. 8. the earth be made to bring forth in a day or shall a nation be born at once? for assoon as Zion travelled she brought forth her children. The Prophet wonders at it, yet it is a signe of true faith. Therefore what is their faith, that is not seen till they die? [...] then they must trust in God whether they will or no, all their life they will not, at their death ther's no remedy. But it is not said, that the just shall die, but live by hisAbak. 2. 4. faith. And I shall not pray with Balaam, let my soul die the death of the righteous,Num. 23. 10. but let my soule live the life of the righteous.

6. The sixth rule for exposition teaches us; that we [...] seek to strengthen the faith of others. Saint Paul, though strong in faith, yet desires to be strengthened andRom. 1. 12. [...] by the faith of the Romans. And the contrary (which is seducing others) is not onely forbidden, but a punishment is also laid upon seducers. As we may seeDeu. 13. 6. &c. in Deut. where we are commanded not to consent to such, and not onely so, but to be the first actors in his punishment. And thus if we labour to grow in faith our selves and to confirm others, then, as Saint Peter saith, we shall receive the end of our faith,1 pet. 1. 9. Mat. 8. 13. even the salvation of our souls, and have this answer, Vade & secundum fidem tibi erit, as thou hast beleeved, so be it done unto thee. This will be Gods answer to us, and merces fidei est visio dei, the reward of faith is the vision of God, for in in rebus supra naturam idem est habere & videre, in supernatural things its all one to have and to see. We shall enjoy it Credendo quod non vidimus, videbimus quod credimus, by beleeving that we have not seen, we shall see that we have beleeved. And thus much for the duties of the minde. Now for the duties of the heart.

CHAP. VIII.

The third inward vertue is fear of God. Addition 11. of the seat of faith. Reasons why God should be feared. Of [...] and seruile feare. how fear and love may stand 'together. The sinns [...] 1. want of fear. 2. worldly fear. motives to fear taken from Gods judgements. The signes of feare.

VVE have seen out of the Apostle that saith must be in the heart, and the heart must beleeve, else there can be no righteousnesse, there must be a [Page] mutual affection of the minde and heart; for if the heart love not, the minde will not long beleeve; and if the minde beleeve not, the heart will not love long.

Faith in regard of the actus elicitus (assent) is an act of the minde: but in respectAddition 11 of the seat of faith. of the actus imperati (as the Schools speak) which flow from assent, and belief, as love, fear, obedience, &c. So it is in the heart, and whole man, so that the duty of a Christian may be called the work of faith, because it is commanded and produced by faith, though belief be the formal and onely proper immediate act of it.

Now the heart is the seat of the affections, and the affections are about such objects as are partly agreable to our nature, and such as we wish for and imbrace, and partly such as we desire not, but turn from. Of the former sort are love, hope, joy, and of the other are fear, grief, hate. And God hath [...] both of them to a double use, as those of the second sort to restrain us from evil, or after we have committed evil to torment and punish us. So of the former, either they are provocations to good, or after we have done well to cherish and comfort us for so doing.

It is the work and office of faith to stir up these [...] in us, the first of which is fear towards God; and the reason is, because the word of God being the object of faith, whether we take it in whole, or in grosse, the five books of Moses, or the four Gospels, in all we finde punishments [...] to such as should transgresse, which threatnings being [...] by faith, must needs work fear to [...], and so they restrain from sin, or fear of the punishment in those that have offended, and so they stir up to repentance: for in the very beginning we see, faith had a word of threatning to apprehend. In what day soever Adam should eat of the fruit of the tree heGen. 2. 17. should die, and this was before the promise, that The seed of the woman should bruise the serpent head. Now faith apprehended Gods justice, which with his3. 15. other attributes made it seem more fearful, and the conscience telling that an offence was committed by eating, fear must needs arise out of the consideration of it.

And this is it which was remembred before in our Saviours speach to the Jews.John 5. 56. If ye had believed Moses, ye would also have believed me. First Moses was to be believed, then Christ, first the Law, then the Gospel.

The first is a faith in Gods justice. There is a manifest example of this in the Ninevites,Jonah 3. 5. Crediderunt Deo, & timuerunt, they believed God and feared; which is Moses fear, a faith in Gods justice.

Among many motives to fear given by writers, the chief is [...] legis, the knowledge of the Law, and this works contritionem, a grinding to powder by fear of that which the Law brings into their hearts. And of this the Psalmist speaks, telling uspsal. 119. 120 what is the true object of fear, My flesh trembleth for fear of thee, and I am afraid of thy judgements. This is the effect of faith upon the knowledge of Gods Justice.

The reason why it pleased God to set justice and fear in the first place is, because before any thing can be effected, the impediment, and that which hindereth must be taken away. We cannot possesse God, and the reason is, because as the Prophet tellsEsay 59. 2. us, there is a separation between him and us, our sins do separate between God andEph. 2. 14. us: a partition wall, as the Apostle calls it. Now seeing there is a necessity to have God, and that this partition wall keeps us asunder, in the first place we must not build this wall higher, but we must cease to build sin upon sin, and look for Christ to beat down that which is already built. That which causeth us to cease from sin is the fear of God, Expulsor peccati timor Domini, saith the Wise man, we must not say, shallprov. 8. 13. we continue in sin that grace may abound? God forbid, saith the Apostle. AndRom. [...]. 1. this is the reason why God commandeth fear, because it maketh us to leave sin.

Besides fear there are two other affections which cause men to live well, though it pleased God here to make choice of fear: as 1. Shame. 2. Pain and grief. Makepsalm 83. 16. Esay 28. 19. their faces ashamed, O Lord (saith the Psalmist) that they may seek thy Name: and for the other, Vexatio dat intellectum, affliction brings understanding. If a man smart for any thing, experience will give him understanding. But we see that in the multitude of offenders there is no place for shame, and for pain we have terrenas consolatiunculas, poor worldly comforts, at least if not to drive it away, yet to season it, and therefore God foresaw that neither of these would strike so deep as fear. But fear (which it pleaseth God to set before us, and to require at our hands) is that affection which toucheth [Page] us neerest, and when other fail, fails not. Examples we have of it in offenders.Gen. 3. 10. Adam being naked, and clothed onely with fig-leaves, might have been ashamed, yet he walked up and down Paradise confidently, and his humbling came not tillActs 24. 25. he heard the voice of the Lord, and then he was afraid. Felix was a corrupt governour, and made no conscience of it, yet hearing Saint Paul discourse of Justice, and Temperance, and especially of Gods Judgements, he fell into a trembling.

And this affection is not onely in men, but predominant in beasts also, and in thoseNum. 22. 23. &c. beasts which are most stupid and brutish. [...] asse fearing the angel of the Lord, notwithstanding all his Masters beating fell down flat, and would not stir a foot toJames 2. 19. run into danger. Nay, further the Devils which fear nothing else, yet in respect of God, S. James tells us, Demones credunt &contremiscunt, the Devils believe and tremble. And therefore this must needs be a prevalent means; and that man is far gone, and in a fearful case that feareth not.

But it may be objected. That since God speaketh so much of love, why should we not be brought to obedience by love rather then by fear?

It cannot be denied, but that were a more acceptable way, but our case is so, that love will not prevail with us, for he that loveth a good thing must have knowledge of it, and that comes by a taste of it. Now if his [...] be corrupt, as theirs is that are feavorish, nothing can please him, but that wich pleaseth the corrupt taste, wholsome things are distasteful to him, yet (though they love not those things that are good for their disease) this reason will prevail against their liking, that if they take it not, their fit will be sharper, or their life shorter: so fear in them worketh more then love. And so is it with men, whose first taste in spiritualibus is corrupted. If love could cause us to taste spiritual joyes, fear were super fluous. But vain delights in earthly pleasures, ease and evil company have so cloyed and corrupted our tastes, that we are not able to desire that which is truely to be desired, and that which is hurtful to us we desire. And therefore there is nothing can alter our taste, but that if we continue in taking those earthly pleasures, and not take that which is spiritual, our fits will be sharper, and our life shorter: this fear is necessary to be set before us.

To this may be added; that to this love we are brought by fear, for Odium peccandi, the hate of sin cometh from fear, for fear causeth us to abstain from sin, this abstinence bringeth a good life, and that, a good conscience, being possest with that, we shall be without fear, and have peace of conscience, which breedeth love to God and godlinesse. A timore bona vita, a bona vita bona conscientia, a bona conscientia amor. And love and fear in this respect are compared by Saint Augustine to a needle and threed, the needle tarrieth not, but bringeth the threed after it; first we must fear, and that will bring love after it. Discat timere, qui non vult timere; discat ad tempus esse solicitus, qui vult esse semper securus, let him learn to fear that would not fear; let him be solicitous for a time, that will be secure for ever. So we see that the use of fear is to restrain us from evil, and to procure love in us.

The Common definition of fear is, Expectatio mati, the expectation of evil, upon which may arise a doubt to them that are not well versed in Divinity. How a man may be said to fear God, seeing there is no evil in him, for he being wholly goodnesse it self, and the fountain of all goodnesse, therefore should not be said to be feared. But it is soon resolved. For God is not to be feared as he is God and goodnesse, and no evill in him, but ab effectis in respect of his Judgements, the effects of his Justice, they are first to be feared, and God secondarily.

The [...] why the effects of his justice are to be feared, are because in Gods judgements concurre all the causes and motives that can by any means move fear, his judgement is, [...], malum formidabile, an object altogether fearfull.

And it is in a three fold respect, for it is,

1. Futurum, to come.

2. Propinquum, neer.

3. Vires excedens, exceeding our strength.

[Page]1. An evil past is not the object of fear, but an evil to come, and the greater it is'

Matth. 24. 6.

the greater the fear is, and therefore after our Saviour had reckoned up to his Disciples, many calamities that should happen, he addeth, but the end is not yet, the greatest is behinde, though we suffer many things in this world, yet there shall somewhat befall us after, worse then those.

2. It is propinquum, because the armies of God are ever round about us, wheresoever we are, God is present, and in the midst of his host, and all things are naked and open unto the eyes of him with whom we have to do. And therefore if we do

Heb. 4. 13.

ill, he is ready and [...] to see it, and his armies ready to execute vengeance upon them that do evil.

Psalm 149. 7.

3. It is vires excedens. It must be a great matter of difficulty that must exceed our power and strength, but this doth; and such a thing takes a deep impression, it terrifies us, when we can make no resistance. And this the Psalmist by a question makes to appear plainly. If thou, O Lord, shouldest be extreme to mark what is done

Psalm 130. 3.

amisse, who may abide it? that is, none can. And therefore S. Paul saith, Do we

1 Gor. 10. 22.

provoke the Lord to jealousie, are we stronger then he? No; our strength to him

Job 13. 25.

is but as stubble, not as the strength of stones, nor is our flesh of brasse, as Job speaketh.

6. 12.

This makes it malum arduum, hard and difficult, which is aggravated by these four degrees.

1. First, it is a punishment malum poenae, and there is a bar erected, and an inditement framed. We must all appear (as the Apostle tells us) before the judgement [...] 2 Cor. 5. 20. of [...], &c.

2. This punishment will be fearful and strange, insolitum, without example; fieryHeb. 10. 27. indignation, Horrendum est incidere in manus Dei viventis, it is a fearful thing to fall31. into the hands of the living God.

3. It will be malum subitum & repentinum, sudden and unexpected, sudden destruction, as travail upon a woman with childe, especially upon such as harden themselves.1 Thess. 5. 3. He that being often reproved hardeneth his neck, shall suddenly be destroyed,prov. 29. 1. and that without remedy; which is the last. No redemption till the utmost farthingMatth. 5. 26. be paid, that is never after this life; for as God shews the uttermost of his [...] in providing rewards for his [...]; so he will shew his infinite power in punishments for those that will not fear. Besides all this we say in Philosophy, Timetur is qui malum potest infligere, he is to be feared that can bring evil upon us. Now that God is able, appears by three things considerable in a party to be feared.

1. The first is authority. Though a childe be a King, or a woman bear rule over [...],

Mal. 1. 6.

who in respect of themselves are but weak, yet in regard of their authority, they become

Zach. 14. 9.

terrible to us. And the Lord is king over all the earth, let all the earth therefore

psalm 23. 8.

prov. 16. 14.

fear him, saith the [...]. And why? An earthly kings wrath is as [...]

19. 12.

of death, and as the roaring of a lyon, then what is the wrath of the King of kings? And besides, by best right he may challenge this fear, for being King of kings his authority is highest and above all others. And he is not onely a king, but such a king, as to whom all the celestial powers and principalities lay down their crowns, and fall on their faces before him. And therefore it was the song of them that overcame

Rev. 15. 4.

the beast, Who shall not fear thee, O Lord, and glorifie thy Name?

2 The second is power. A man if he have a mighty adversary, though he have no authority, yet he is to be feared. Might is to be feared; and therefore we are counselled to be at peace and have good correspondence, and in no case to strive with a mighty

Ecclus. 8. 1.

man. If the mighty men upon earth are to be feared, how much more the mighty God, whose power as it exceedeth all other powers, so it hath compelled them that were mighty on earth to fear him. Nebuchadnezzar when he perceived the power of

Dan. 3. 24.

God working beyond the course of nature, that three men should walk in a fiery furnace without hurt either to their bodies or garments, was so terrified and astonied, that he repealed his former decree and published another, and that a sharp one against them that should [...] Gods Name. The like did Darius upon the supernatural

Dan. 6.

and powerful preservation of Daniel in the Lions den. And so we read that the people were astonied at the mighty works of our Saviour. Power breeds terrour then.

3. The last is his omniscience. No sin that we commit but he takes notice of them.

psalm 69. 5.

My sinnes (saith king David) are not hid from thee. When Moses saw no man by,

Exod. 2. 12.

he was bold to kill the Egyptian. But when he perceived that some were privy to it, [Page] he feared and said, surely this thing is known. There is no creature but is manifest in

14.

his sight; for all things are naked, and open before him. In respect therefore that he

Heb. 4. 13.

knoweth our transgressions, our fear is to be fixed on him. And this putteth a difference between the fear of God and the fear of man, which they call malum diuturnitatis custodem, an ill keeper of continuance, for the fear of God is bonus diuturnitatis custos, a good keeper of it.

And now according to the first rule for exposition of the Decalogue, we are to1. see in this what is commanded, and what forbidden. 1. Here are commanded both the fears, servile and filial.

1. The first the School-men call timorem servorum, servile fear, such fear as servants shew to Masters, a fear of punishment, and this is a good fear though it be ignorantly condemned by some. True it is, that the Apostle saith, that the sons of God have not received the spirit of bondage to fear; but the spirit of adoptionRom. 8. 15. whereby they cry, Abba Father: the spirit of bondage is inferiour to the spirit of adoption; yet that spirit is better then the spirit of Belial, or that of slumber, ofEsay. 29. 10. which the Prophet speaks, whereby mens eyes are closed.

It is a maxime, that actio perfecta non recipitur, nisi imperfecte primo, there is no perfect action, but at first it is imperfect, and is perfected by degrees. It is a good thing to be a son; yet it is better to be a servant, a door-keeper in the house of God,Psalm 84. 11. then to dwell in the tents of ungodlinesse; better to be a hired servant then a prodigal son. It is good to be in Canaan in the land of promise, but (in the mean time)Luk. 15. 19. it is better, to be in the wildernesse then in Egypt. So fear and spare not, fac (saith S. Augustine) si nondum potes amore justitiae, at timore poenae, do it, if not for love of goodnesse, yet for fear of punishment; and his ground is out of a place in Deuteronomie cap. 5. Nothing brought the Jews to the love of God, but the terrourDent. 5. 29. they conceived out of the strange sights before them, yet God wisheth that they might have such a heart in them alwayes, that they would fear him: yet this was but a servile fear, procured by the strange sights at the deliverie of the Law.

2. The second they call timorem filiorum, filial fear. This they illustrate by an example from the son of a poor man, that hath a reverend fear not to offend his father, though he be assured that he can do him neither good nor hurt. And these two fears are distinct and different. The first ariseth from the fear of punishment, and this from love, and may be called reverence. This is the fear, which the Psalmist calleth clean, and endureth for ever, and thus we perfect, or work out our salvation withPsalm 19. 9. Phil. 2. 12. fear and trembling.

The reason why, though we may and ought to obey God out of love, yet it hath pleased him to command fear, is threefold.

1. To overthrow the vain sp culation of some erroneous people, that dream of an absolute perfection in this life. The Wise man saith, Beatus qui semper pavit, happyProv. 28. 14. is the man that feareth alway. And either there is no perfection in this life, or else fear is superfluous, he that cannot fall, need not fear. But because in this life there be degrees of perfection, and though we have obtained perfection of parts, that is, all vertues and graces required in a Christian; yet there are several degrees of perfection, wherein we must still be growing; for a childe, though it have all the parts of a perfect man, yet it hath them not in that degree of perfection, which one of yeers hath attained to; therefore this fear is alwayes necessary. None stands so fast, but he may fall, and therefore must alwayes fear.

2. Inasmuch as the children of God often feel in themselves a feeblenesse in faith, a doubt in hope, coldnesse in prayers, slownesse in repentance, and a debility in all other pious duties, in some more, in others lesse, according to the measure of the Spirit communicated to them, as it was in King David; therefore fear is necessary to recover themselves, and he that looseth it not, his heart shall never be hardened, nor fall into mischief, as the Wise man intimates, in the place before cited. Fear is a good preservative for the heart; though all other duties fail, yet if fear continue, we shall never need to despair.

Saint Bernard saith, I know it for a truth, that for the keeping, continuing, and [...] of the vertues and duties, which God hath commanded, there is nothing more profitable and available then fear; when the grace of God is with [Page] us, and when it is departed, so that ther's nothing left but fear; yet this fear wil never leave us, or let us rest, till we have made our selves fit to receive it again, si deficit timor, deficis et tu, if fear decay, thou decayest with it &c. when we have recovered the grace that was lost, fear will preserve it; for fear of a relapse will make us more circumspect. Saint Jerome calls it Custodem omnium virtutum.

3. Because the excellent duty of love, the effect of feare, might not fail and grow. carles, In the Canticles the Spouse fell asleep with her beloved in her arms, & when she awoke her beloved was gone, in her bed she sought him, but found him not, so that if there be not a mixture of fear with love it will grow secure, and fall a sleep, and lose her beloved. Therefore that we may be sure to keep our love awake, when we think we have Christ in our armes, there must be a mixture of fear with it. So for these three reasons fear is necessary even for them that think themselves in a perfect estate. And withall Solomon tells us, the fear of the Lord is the beginning ofCant. 3. 1. wisdom, so did his father before him And the same Solomon concludes his book ofpro. 1. 7. the preacher, with fear God and keep his Commandments, for this is the end of all,psal. 111. 10. Eccles. 12. 13. and the whole duty of man, And in another place he saith, it is fons vitae, The fearpro. 14. 27. of the Lord is the fountain of life, to avoid the snares of death. As faith is the beginning of Christian religion, as the first principles are in every science in ordine credendorum, so is fear the first work or first beginning, in ordine agendorum, of things to be done: and as timor servilis, servile fear is the first work, so timor castus, a reverend and filial fear is the last worke and conclusion of all things.

Now wee have seen what is Commanded, wee are to see what is forbidden.

That is first want of fear, the effect whereof is hardnesse of heart; which is of 1 two sorts, the first being a degree or way to the second.

1. The first ariseth from the prosperity or present impunity of the wicked, which draweth with it an erroneous perswasion of our own freedom from danger. BecauseEccles. 8. 11. sentence (saith the Preacher) against an evill work is not executed speedily,psal. 36. 1. Gen. 20. 11. therefore the heart of the sons of men is fully set in them to do evill. They hardenpsal. 50. 21. their hearts; because wicked men escape punishment, and conclude with him in theRom. 2. 4. Psalmist, that God is like themselves, and thus the want of fear opens a way to allpro. 29. 1. wickednesse, whereas they ought to have reasoned, as the Apostle doth, that God deferreth his punishment, that we should not defer our repentance, and that he that hardeneth his neck being rebuked, shall suddenly be destroyed, and that without remedy, as the Wise man saith.

2. The second is the absolute want of fear. There ought to be ever a proportion, between the object and the power apprehending. The Psalmist saith, who regardethpsal. 90. 11. deth the power of thy wrath, for thereafter as a man feareth, so is thy displeasure. Our fear should be proportionable to Gods wrath. But though we cannot fear in that proportion, etiamsi conteremur ad palverem, though we should grinde our selves to powder, though we should tremble till one bone fall from another; yet some measure of fear ought to be in us, at least our fear ought to go beyond the precepts of men; not be like those whose fear towards God was taught meerly by the precepts of men, Esay. 29 13. Math. 15. 2. if we fear onely when mans law punishes, our fear comes short; the trial is, if we make the like conscience of those things to which mans law reacheth not, as of those which are forbidden both by the laws of God and man, other wise we are voyd of fear.

Now as the want of fear is forbidden, so on the other side to fear that we should 2 not is also prohibited. The Psalmist among other notes of the wicked sets this down for one, they were afraid where no fear was. And S. John saith, that the fearful,psal. 53. 6. (that for fear have transgressed) shall have their part in the lake which burneth withApoc. 21. 8. fire and brimstone. And our saviour bids us not to fear them that can onelyLuc 12. 4. Exod. 1. 7 kill the body. Pharoah was afraid the Isralites should grow into a greater number22. then the Egyptians, and therefore made Edicts to kill the male children of the Isralites. So Jeroboam fearing that the hearts of the people would return to Rehoboam 1 Kin. 12. 27. their true Lord, if they should go up to Jerusalem to offer sacrifice, and therefore set up two Golden calves, and brought the people to Idolatry. Herod was afraid that he should loose his kingdom, and therefore commanded to kill all the male childrenMat. 2. 10. [Page] in Bethlehem and the coasts round about, from two yeers old and under. And the Jews were afraid, that if they suffered Christ to proceed in his doctine and miracles, all would beleeve on him, and the Romans would come and take awayJohn 11. 47. their kingdome, and therefore they conspired to put him to death. The Wise man saith, Quod timet impius id accidet ei, that which the wicked feareth shallpro. 10. 24. come upon him. And so it happened in the four examples mentioned. The Romans dispossest the Jews of their kingdom. Herod missed of his purpose, and lost his kingdom. Jeroboams issue was rejected in the next generation. And the Israelites increased and prevailed against Pharaoh and the Egyptians.

Seeing then that this duty of fear is so necessary, and that the Prophet in theEsa. 66. 2. person of God tells us, that to him will he look that trembleth at his words, it stands us upon to keep this fear ever in our hearts. And the best motives to induce us, is to take to us the consideration of Gods judgements, and to consider with the Apostle, How fearful a thing it is to fall into the hands of the living God, for if he shall beHeb. 10. 31 extreme to mark what is done amisse, no man shall abide his wrath.psal. 130. 3.

1. And the first is the consideration of the examples of the judgements of God in former ages, left upon record in holy Scriptures. Of which the Apostle saith That al these1 Cor. 10. 11. things (meaning the judgements spoken of him in the former verses of the chapter) hapned unto them, for ensamples, and are written for our admonition. They should be our monitors, Quot habebis jndicis Dei historias in [...], tot habes conciones, The histories of God judgements in the scared Scripture, are as so many sermons to us, to move us to the fear of God. As when we see his justice upon his Angells, upon man in Paradise, upon his whole posterity in the deluge, upon the five Cities, upon the Egyptians, upon his chosen people the Jews, upon his own Church Jerusalem, and last of all upon his own, and dearly beloved Son, in proceeding against him, in the fullnesse of bitternesse at his passion: insomuch as one of the fathers saith upon it, O magna amaritudo peccati qui tantam amaritudinem peperit, Oh the great bitternesse of sinne that brought forth so great bitternesse. Can we read and hear these things and not fear and tremble.

2. And as the judgements of former ages are to be considered, so those which are more neere ourselves, especially these three.

1. Mala inherentia, those crosses that it pleaseth God to let us feele in some measure, as sicknesse, povertie, afflictions by bad children, and the like.

2. Mala impendentia, those crosses which we do not feel at the present, but hang over, our heads, and which we have cause to fear may daily fall upon us, as pestilence sword &c.

3. Malum excubans prae foribus, as they cal it the horrour of a guilty conscience, which is alwayes ready to accuse and terrifie us, in which regard God told Cain, that sinne

Gen. 4.

lieth at the door, though conscience seem to sleep, yet it lies like a mastive at the door which when the conscience shallbe awakened will be ready to fly in our faces.

3. Besides these, we should consider those tria novissima, as they are called, those three last things, death, judgement, and hell torments, first the terror of death which is [...] as the Philosopher called it the terrible of terribles, this would make us to number our days, and lavbor to spend our time well, therefore Moses prayed, that God would teach men to number their dayes, that they might apply their hearts to wisdom.psal. 90. 12.

2. Terror Judicii, the terrour of Gods jndgement after death, and what account we are able to give, when as the Apostle speake, We shall appear before the judgement seat of God, which judgement seat cannot but be terrible.2 Cor. 5. 10.

1. If we consider the Authority of the Judge from whose sentence there lies no appeale, it is sententia definitiva, a definitive sentence.

2. In regard of his wisdom and knowledge of all our offences. Omnia nuda, all

Heb. 4 13.

things are naked in his sight, neither will he leave any of our acts indiscussed.

Am. 8. 12.

I know your manifold transgressions, saith God. And he judgeth not as

1 Sam. 16. 7.

1 Chr. 28. 9.

man, for man looketh on the outward appearance, but God looketh on the heart. He searcheth all hearts, and understandeth all the immaginations of the thoughs.

3. In respect of his omnipotency. He is God of all power and might, power belongs [Page] to him, saith the Psalmist. If he whet his glittering sword and his hand take

psal. 62. 11.

Deut. 32. 41.

hold on judgement, he will render vengeance to his enemies. At his reproofe all the

Job. 26. 13.

pillars of the earth tremble saith Job.

4. In regard of his justice. He hateth all workers of iniquity, ther's no corrupting

psal. 5. 5.

of this judge. Riches profit not in the day of wrath, but he will do that which

pro. 11. 4.

is just, he will reward every man according to his works.

Mat. 16. 27.

5. In consideration of the fearfull signes which will go before this judgement,

Joel 2. 1.

which will be so strange and terrible, that as the Prophet speaks, All the inhabitants

Mar. 13.

of the world shall tremble, when the day of the Lord shall come. Our Saviour describes

Luk. 21.

them in the Gospel. And Saint Gregory saith vltima tribulatio multis tribulationibus pervenitur, et per crebra mala quae perveniunt, judicantur mala perpeta quae sequantur, there are many tribulations which precede the last, and by those foregoing we may conceive of them which are to come.

6. Lastly. in regard of the accsers, God himself and Christ will be both Judge

Jer. 29. 23.

and witnesse, I will be a swift witnes saith God. The Angels, Devils, our own

Mat. 3. 5.

Consciences, our works, for they will follow us. The Creatures which we have

Apoc. 14. 13.

abused, and the wounds of Christ, caused by our sinnes.

3. The third Consideration is Terror poenarum, the terrour of punishments, which 3 is commonly divided into Poena sensus & Poena Damni, the pain of sense and losse, The pain and grief we have in that we feel or in that we forgo.

1. In that we feel, Christs fan is in his hand and he will thorowly purrge hisMat. 3. 12. floor and gather his wheat into his garner, but will burne up the chaff with unquenchable fire.

The grievousnesse of these pains we shall finde, if we consider particularly what they are.

1. The sharpnes of them, there shall be fire. And as in this particular, so in the rest we may truly say, that the least of hell pains are greater then all the pains of this world put together, this fire shall far exceed that in the fornace heated seven times at the command of Nebuchadnezzar. It is a lake burning with fire and brimstone.

Dan. 3. 19.

Ap. 21. 18.

2. There shall be darknesse worse then that of Egypt. Job calls it a land of

Job. 10. 21.

darknesse, were the light is as darknesse. Saint Gregory saith Ignis infernalis concremationem

22.

habet, lumen non habet, flanima illa comburit sed tenebras non expellit, The

L. 9. Moral.

fire of hell hath burning, but no light, the flame of it burns, but expells no darknes.

3. There shall be noisome stench. And so much the materialls of this fire may intimate to us, wich is brimstone, as bad a smell as may be, besides as the bodies of the Godly shall be a sweet smelling Savour, so shall the bodies of the wicked yeild and send forth a noisome stench.

4 There shall be hunger and thirst never to be satisfied. For the first our Saviour

Luke 6. 25.

16. 24.

denounceth this judgement upon the wicked, wo unto you that are ful, for ye shal hunger, for the other, the rich man (mentioned by our Saviour) found the want of as much water as would lie upon the tip of Lazarus finger. And for them both the Prophet saith. My servants shall eat, but ye shall be hungry, and my servants shall drink, but ye shall be thirsty.

Esay 65. 13.

5. If you adde the company which the wicked shall enjoy (notwithstanding there shall be many other miseries) it will make the Paena sensus full enough to cause fear in us. And they be the Divills which torment them, and the wicked tormented, whose the cruelty and ghastly looks of the first sort, and the howlinglamentations and gnashings of teeth of the other, will make disconsolate enough their sense of hearing.

For Paena damni, this instead of much may be said. That as it is the chiefest2. good of man, and the height of his felicity to enjoy the infinite goodnes of God and his beatificall vision, so is it his greatest misery to be deprived of it. And though the wicked and reprobate love not God, nor desire to be united to him in respect to do him honour; yet desire they to be in heaven, in regard it would be to their profit to enjoy eternal happines.

The last consideration of the pains of hell, which is not the least, and hath reference [Page] both to poena sensus & Damni is the eternity of their misery, for as they shall never enjoy the comfortable presence of Allmighty God, so shall they never be freed from their miserable torments. And that this shall be eternal, we may see by theEsa. 66. 24. words of our Saviour taken out of Esay. where their worm dieth not and the fire is not quenched. And no doubt our Saviour repeated it not five severalMar. 43. times in one Chapter, but to confirm the truth of it against all that should gainsay it.44. 45. 46. 48.

The signes of fear are these.

1. The first signe of fear is. If we give credit to that which is taught by them that have authority and knowledge for timor est credulus, as the heathen man said, fear is credulous or easy of belief, and if we be not desirous to busie our selves in questions and frivolous distinctions for this questioning of what we hear is a signe we fear it not, but do as they did, and said to Moses. Goe thou neer and hear all

Deut. 5. 27.

that the Lord our God shall say, and speak thou unto us all that the Lord our God shall speak to thee, and we will do it and hear it.

2. The next is diligence, negligence is an ill signe, Qui timent Dominum nihil negligunt, fear is very diligent. Jacob being in fear of his brother, could not rest all

Gen 32.

night, but was either praying to God, or sending messengers to his brother or ordering his family.

3. Another is humility. Jacob fell seven times to the ground before he came to his brother. The Philosopher saith, Timor contrahit non intendit, fear shrinks up the heart it maks it not to swell. The wiseman hath a good medicine against Pride. Be not wise in thine own eyes but fear the Lord.

4. The surest signe of fear is, the fear of sinne, which is all one with the fear of God.

psal 34. 11.

Come ye children (saith King David) and hearken unto me and I will teach you the fear of the Lord. And both these fears are joyned by holy Job, of whom it

Job 1. 1.

was said. Job was an upright man and one that feared God and eschewed evill, and as it was his practise, so was it his opinion, The fear of the Lord is wisdom and to depart from evill is understanding, Timor est fugitivns fear bids us not resist but fly, and he that fears cannot be armed sufficiently though he put never so much harnesse on his back. A thief being pursued, fear will make him demittere furtuns drop that which he hath stollen, or at least not have it about him. So if we fear God, we will be sure not to have sinne found about us, we will be afraid of that, lest it condemne us. And this is a sure signe.

6. The last is given us by Moses. And now Israel what doth the Lord thy GodDeut. 10. 12. require of thee, but to fear the Lord thy God, and to walk in all his wayes, to love him and to serve him with all thy heart, and with all thy soul. And as we are to have this signe of fear in our selves, so are we to wish with the Prophet, that all the earth may have this fear. Let all the earth fear the Lordpsal. 33. 8. stand in awe of him all ye that dwell in the world, and it is a fault where this desire is wanting. The want of this desire argues the contrary affection, that is turning others from the fear of God, which God condemns by the prophet and calls it strengthening the hands of theEzech. 13. 22. wicked.

Thus then we see that fear is the end of the Law.

CHAP. IX.

The fourth inward vertue, is humility. The nature of it. The properties of it. Of Pride. The nature and degrees of it signes of pride. The punishments of pride. Of forced humility. Of Counterfeit humility. The means of humility. The signes of humility.

IT is the property of him that feareth, to shrink. Humility ariseth out of fear. Saint Peter hath, a place which fits this well. Humble your selves under the mighty hand of God, upon which one of the fathers saith Tanquam sub securi vehementi 1 Pet. 5. 6. loquitur, the Apostle speaks as if Gods hand were lifted up with his Axe ready to strike us, and we shrink down for fear. And so should a man do, cast himself [Page] down, and be content with whatsoever it shall please God to lay upon him, and such a dejection of our selves is the effect of fear. And this as it humbleth us towards God. My flesh trembleth for fear of thee, and I am afraid of thy judgements; so the like effect it produced towards men, even from good men, when theypfal. 119. 120. were in fear of men. Jacob bowed himself seven times before he came to his brother.Gen. 33. 3.

The like we read of the wicked. Benhadad King of Syria, and his nobles, being stricken with the fear of Ahab, girded sackcloth on their loins, and put ropes1 Reg. 20. 32. upon their heads, and came to him, and said, Thy servant Benhadad saith, I pray thee, let thy servant live. And if the fear of mans wrath work so upon us, much more ought the terrour of Gods justice, that by it we should be presently cast down until we can say with Prophet, Adhesit anima mea pavimento & pulveri, my soulPsalm 119. 24 cleaveth to the ground, yea to the dust. We see also that the Patriarchs and Prophets have shewed this humiliation by putting on sackcloth, as judging themselves not worthy to be better clothed, and in throwing dust and ashes upon their heads, thereby professing themselves fitter and worthier to be cast under the earth, then to tread on the ground any longer. We must have that in truth, which they signifiedPsalm 7. 5. by those types and emblemes; we must be even with the ground, and as the Psalmist speaks, lay all our honour in the dust.

When we are thus humbled, and have given all glory to God, and none to our selves, then followes our exaltation; for when God hath brought us to the nethermost pit, and as it were to deaths and hels door, when we are at the very bottom of humility, and can go no lower, then are we fit to begin a foundation to build upon. We must first set our selves in the lowest room, and the Master of the feast will bid us sit up higher. And this should be the true Myrrour of every Christian,Euke 14. 10. the true [...], or self knowledge which is to be commended, not in the sense the Heathen took it, to know and see the excellency of himselfe, and so be puffed up, but to see the imperfections of our soules, and know our wants.

Pride never gets footing of us, but either for want of knowledge, or upon a false knowledge. And therefore the Heathen considering the excellency and nobility of man, and having a false apprehension of Gods Justice, it was that which made them fall into that proud conceit, that the preaching of Christ was foolishnesse, and1 Cor. 1. 18. for the same reason it became offence also to the Jews, insomuch as when Christ came to exalt and heal them, they were high and sound enough already. And therefore S. Augustine saith, Superbis Phariseis viluit Christus, Christ seems vile to the proud Pharisees. Their pride made them have a base esteem of him. Not that we deny, but that the nature of man is most excellent, yet withal remembring, that the more excellent a thing is, the worse it is if it degenerates.

And therefore seeing our estate is so vile, and that it hath pleased God to vouchsafe us Christians a better way, we are to follow it. And this is by the true knowledge of a man himself, wherein there must be. 1. Humilitas mentis, humility in the minde or understanding, which is when the minde apprehends the infinite excellency of God, and our own basenesse; and this belief of the minde will raise a sutable disposition in the heart, for from hence follows the second. 2. Humilitas cordis, voluntatis, & affectuum, the humbling of the heart and will, &c. whereby a man thinks himself not worthy of food, apparrel, or any comforts of this life, but is abased in his own sight. This restrains the appetite of pride, which is to be measured by thatpfalm 131. 1. which is in every man, and makes him not to exalt himself, seeing there is no excellency in him, and to say with the Psalmist, O Lord, I am not high minded, I have no proud looks, &c.

We see then that the end and use of humility is to bring a man out of conceit with himself, and to cause him to resigne all his acts to the glory of God, and upon this the foundation of the building is to be laid. For as the Heathen man said well, Superbus miser est & indignus misericordia, a proud wretch deserves no pity. And inEzek. 17. 24. the Prophet God saith, I have brought down the high tree and exalted the low, I have dried up the green tree, and have made the dry tree to flourish. And for this cause it isMatth. 18. 3. that our Saviour saith, Except men be humble and have no more pride in them then babes, there will be no entrance for them into heaven. Though God can afford other things to men, yet gloriam meam alteri non dabo, he will not give his glory to any,Esay 42. 8. [Page] we must be altogether emptied, before his grace can fill us. And thus much for the nature of Humility. Now for the command and prohibition: and first for the command, the affirmative part.

The thing here commanded is the making our selves low in our own eyes, and it is defined to be an opinion or conceit of a man proceeding out of true knowledge of himself, whereby a man is vile in his own judgement.

And to be made thus low it hath this priviledge, that we cannot fall lower, Qui jacet in terris non habet unde cadat. Rise it may, but lower it cannot fall, for theirs nothing under it. A man that stands may fall, Qui stat videat ne cadat; he that stands let him take heed lest he fall, but he that thus humbleth himself is out of this rule. The1 Cor. 10. 12. usuall phrases of the Holy Ghost against the high minded are casting down, hewing down, cutting down, but the humble that hath cast himself down already, feareth not Gods casting him down, for he hath done it already, and his next hope is of exaltation: and this is a further priviledge this humiliation hath, that God hath made a promise of exaltation to this vertue. He that humbleth himself shall be exalted. As God in the beginning made all things of nothing, so he keepeth that course still; to make high the things that are low, and humilitie the way to exaltation.Luk. 14. 11.

In this Humiliation there are three things included.

1. It must not be onely a bare base conceit of our selves and our nature, which goes no further then the brain, the object whereof is the Majesty of God, but there must be also humilitas cordis, the humbling of the heart; we must be Christs disciples in this, meek and lowly in heart, we must assume nothing to our selves, nor desire any glory, but that God may have all: and say with the prodigal son, that we

Matth. 11. 29.

are not worthy to be called sons, the degree of a hired servant will be sufficient for us.

Luk. 15. 19.

2. Secondly, our appetite must be subdued and restrained, and be proportionable to the gifts which God hath endowed us withall. And this is against the common practise of the world, where men aspire and account themselves worthy of higher degrees then they deserve: and as S, Bernard saith, quod adepti sunt nummis, meritis attribuere, what preferment they buy for money, they ascribe to their deserts. King David is a pattern for us in this point. Domine, non est exaltatum cor meum, &c. Lord, my heart is not haughty, nor mine eyes losty, nor do I exercise my self in great matters,

Psal. 131. 1.

or in things too high for me. But this is more proper to another place.

3. The third is, to think better of other mens abilities then our own, and not vilifie that which we see in others, and extol that which we think we have in our selves, which is far from humility. But we are to follow the Apostles counsel; In lowlinesse of minde let all esteem of others better then themselves. And this point also will fit another place better.

phil. 2. 3.

1. Concerning the first of these which is proper to this commandment, as our humility must be hearty not superficial, so it must be of continuance; as fear is the beginning and end of the commandments; so there must be humility in the beginning, and humility to perfect all. For the first, God used never to work any excellent thing by any, but did first prepare him by humility. As Joseph was first sold to the Ishmaelites and then to Potiphar, before he came to his place of honour. And Moses was fourty yeers in Egypt, and fourty yeers after that in [...], before those excellent things and wonders were wrought by him. The like we read of David and others. And this is a parte ante, this goes before exaltation and deliverance, both in this life, and that to come, to make us more sensible of our future condition, and endear the mercy of God therein to us.

2. The other is a parte post. Our humility must continue to the end, as fear is continual, so must humility be: else it will befal us, as it did Noah, who was by his fear preserved in the midst of a wicked generation from the general deluge; but the flood ceasing, and he growing careles and destitute of his former humility and fear, fell so grossely, that he was a scorn to his own son. So Lot, as long as he was in Sodom, and hambled by danger, he kept himself in the fear of the Lord; but being high in minde in the mountain, where he thought himself safe from danger, he committed incest with both his daughters. The like may be said of King David, who being humbled by Sauls persecution, kept himself in the fear of God; but coming to [Page] the kingdom, and living in his palace, fell in a short time into two grievous sins, Adultery and Murder. And therefore S. Gregory saith, Perit omne quod acquiritur, Lib. 8. Moral. si non humilitate custodiatur, all the goodnesse a man gets is lost again, if it be not kept with humility. And our Saviour Christ well knowing this, after he had taught to pray for remission of sins, the next petition he adds is, not to be led into temptation; shewing thereby, that in the greatest peace and safety lies most danger: and therefore when our sins are forgiven, we must be most careful not to fall into sin again. Much more might have been said concerning this vertue of humility, but this may suffice to have been spoken, because of the affinity between these two kindes of humility, and the two kindes of fear formerly handled. And now we come to that which is forbidden, the negative part.

As humility is commanded, so pride the opposite to it is forbidden. Pride and humility are thus considered; let the offence be what it will which a man commits, yet humility overweigheth it and obtaineth pardon for it. On the other side, let a man do never so many good works, and yet pride weigheth them down, and choaketh them, and maketh them all of no value. It is one and the chiefest of the four impediments to Gods service, three of which are formerly spoken of. 1. Ignorance. 2. Infidelity. 3. Security. 4. Pride. And this last taketh deeper root then all theLuk. 3. 5. other. It is the highest mountain that stood in Christs way, and except John Baptist take the pains to remove it, he can never come to us.

This vice by the Fathers is called, Morbus Satanicus, the Devils disease, from its first original, as Morbus Gallicus is so called from the persons from whom first it sprang. It is highly descended, and taketh hold of them that are highly born; for it was first born in heaven. Ero similis altissimo, I will be like the most High. It was Lucifers vaunt, he would have part of Gods glory, and be above his degree;Esa. 14. 12, 14. and that made him fall. The Devil hath knowledge and fear, but wants humility. And Adam took this infection from Satan, and we as his heirs. The Devil, as he said of himself, Ero, I will be; so he told Eve, Eritis sicut Dli, ye shall be as Gods.Gen. 3. 5. He would not suffer them to be content with that honourable estate, in which God had placed them, but perswaded them ambitiously to seek an higher. The Apostles came joyful and proud in a bragging manner to Christ, and told him that theLuke 10. 17. 20. Devils were subject to them, they gave not glory to God. But that which Christ said to them may be an instruction to us; Rejoyce not that they are subject to you, &c. for I saw Sathan falling from heaven like lightning, &c.

Pride consisteth especially in two things. Either 1. a nobis, or 2. [...]: to our selves, or for our selves, our own glory. And both these are comprehended in the speech of Nebuchadnezzar, Is not this great Babylon, which I have built Dan. 4. 30. for the house of the kingdom, by the might of my power, (there is the first) and for the honour of my Majesty, (there is the second.) If we assume any thing either as our own act, or for our ownglory, that is pride. Of which there are divers degrees.

1. If we conceive that we have greater abilities then we have, (which commonly is when we have none at all) as the Church of Laodicea, that said she was rich, and had need of nothing, and knew not that she was wretched, miserable,Revei. 3. 17. blinde and naked. None are so subject to this as [...], novices, that are green and shallow, and therefore apt to be lifted up with pride, and fall into the comdemnation1 Tim. 3. 6. of the Devil.

This is one degree. Of this S. Chrysostome saith, That it is no commendations for a servant to be humble, but if a man either for place or parts have wherewithall to be proud, and yet is humble, this deserves commendations.

2. The second degree is, when we esteem that little we have more then it is worth, when we conceive we are better then indeed we are: when (as the ProphetEzek. 8. 12. speaks) we seal up great sums, and think that we are full of wisdom, and perfect2 Cor. 10. 14. in beauty. Stretching our selves (as the Apostle) without measure. This the Devil makes use of, and either shewes us our selves by a false light, or makes us look upon our selves through a mist, whereby we seem greater then we are, making us drunk with self love, causeth us to see gemina objecta, & geminos soles, every thing seemes double to us, as to a drunken man.

[Page] 3. The third degree of pride is, when we conceive that we are the causes of that good which is in us; for it is a more excellent thing for a man to have a thing of himself, then from another: if we have it of our selves, we conceive the glory is the more. But the Apostle nips this conceit, and abateth the edge of this degree of Pride, by saying, What hast thou that thou hast not received?1. Cor. 4. 7.

4. The fourth degree of pride is, when a man conceiveth, that though he have it not, yet he deserveth it, and ought not to stand to the courtefie of another. And this is Gen. 32. 10. also laid flat on the ground by Jacob, who was as well deserving as any. O Lord, I am not worthy of the least of thy mercies. All we have is of Gods mercy, not of our own merit.

The Church of Rome is charged with the two kindes of pride mentioned in Nebuchadnezzar, and for our selves we professe, that we are so far from thinking that we James 1. 17. have any good of our selves, that we say, we have received all from the Father of lights. But how true it is that we so think will be tryed by these two things.

1. If we take it into due consideration, that whatsoever we have, we are not Proprietaries, but Dispensators and Stewards, that we must not account of it as our own, but that there is a Lord over us, that doth commit them to our good and orderly usage of them; and herein we fail, by mispending our means and misimploying our gifts, as if we were owners and not stewards; and if we be reproved, we are ready to say, It is my own, I may do what I will with it.

2. And secondly, if we know that we have no other propriety in them, but that they are onely committed to our trust, then if we consider, that when the Owner calls for it we are willingly to restore it. And this consideration comes not seriously into the mindes of many; for let but God withdraw any of his gifts, there is such murmuring and grudging, that it shews plainly they are not willing to restore them freely, and it is a hard task to perswade them, that they were but Feoffees in trust, onely to dispose of them as it best pleased the owner.

5. Another thing there is which makes us guilty of this sin of pride. If our gifts be but equall with other mens, yet if we imploy them better then others do, we conceive a greater excellency in us then others. And this was the fault of the Pharisee, who boasted of the use of those gifts which God had given him; as, abstinence, justice, chastity, and withall acknowledged from whom he had them; for, O God (saith he) I thank thee, this gratitude was good: but then, I am not as other men, as this Publicane, this spoiled the rest of his actions, he reputed himself more excellent then others, and in ascribing the use of these gifts to himself, he fell into contempt of his brethren. And this singularity hindered his prayer from being accepted: it is a sin not onely odious in it self, but a special impediment of Gods grace.

The common place of humility is very strange in these times, and why? Because the Papists use it: but it were to be wished, that we would make use of whatsoever good thing they use; for the forbearance and disuse of it, hath brought our religion to that passe it is come to. Whether we consider those that live among us without any sense of God, or those that have eminent parts yet want humility; we condemn that opinion of the Church of Rome, that any one man cannot erre; they ascribe to man what is proper to God, and yet in our practise nothing is more common, then to ascribe infallibility to our selves, and others, whom we admire: and thus that pride which we tax in them, we practise our selves.

So likewise it is usual among great men, They will speak in Gods phrase, and as God saith, I will be gratious to whom I will be gratious, and will shew mercy on whom I will shew mercy. So they will prefer whom they will prefer; and whereasExod. 33. 19. God hath appointed to prefer whom he will without gifts, they will prefer without gifts: and lastly, whereas there are no merits with God, but all is ex gratia, out of favour, they will have no merits, but all favour, and so in all things they behave themselves not as men, but Gods: and that comes because our hearts are lifted up, as [...]. 28. 2. the Prophet there speaks.

Come we to the common sort, and in them we shall finde S. Bernards seven notesInserm. de resurrectione. or signes of pride, two whereof are in the soul. 1. Pursuing our own counsel. 2. Following our own will and pleasure. Two in the mouth. 1. Grudging against our betters. 2. Disdaining and vilifying our inferiours. And three in outward things. [Page] 1. Superbia habitus, pride of apparel. 2. Superbia habitus, pride in our table. and 3. Superbia supellectilis, pride in our furniture.

In the means of grace which God gives us to beget in us humility and other graces, we shew much pride, as when we take a pride in praying, hearing, &c. and do herein affect the praise and applause of men; but an higher degree is, when men reject those means of grace, especially when they resist the good motions wrought in them, and quench those sparkles which are kindled by the word, when it comes home to their hearts, as if they could have the motions of Gods spirit when they please; whereas they know not whether God will ever offer them the like again, and so this may be the last offer of grace.

Nay not onely in the means of grace, but even in the graces themselves will pride appeare, and whereas the objects of other sins are base and vile, even the best things and most excellent graces are made the object or matter of pride, Cineres [...] peccatorum, fomes superbia, when other [...] are consumed to ashes, even out of those ashes will pride spring up, yea we are apt to be proud even of our humility. There is a pride in the crosse, when we are humbled under Gods hand, we may be proud in that we are not proud, or not so proud as other men, or as we have been before. Thus the greater our gifts are, the more secure we grow, and the lesse jealous and suspicious of our selves, and so are overtaken, as [...], David, [...], and others. Therefore where the greatest gifts are, there is greatest danger, and therefore the greater watch ought to be kept, and where the richest prize is, there the devil will use his greatest power and subtilty to rob us of it. Therefore the more any man hath received, the more ought he to humble himself, and watch that he be not overtaken with pride.

1. We will adde a little to that we have said, and that shall be concerning the punishment of this sinne. Gods glory (as one well saith) is fiscus regalis, his chief treasure and exchequer into which the proud man breaks, robbing God by extenuating his glory, and taking it as much as he can to himself. But (as the wise man speaks) the Lord will destroy the house of the proud, as he did Pharoah, Haman, Herod, and many others, who were taken away even when they magnified themselves most of all.

2. Or else God punisheth him by depriving him of the guist, which was the cause of his pride. His tongue shall cleave to the roof of his mouth, or his right hand shall forget her cunning.

3. Or when he thinks he hath gotten strength enough, that he is able to leane upon his own staff, God suffers him to fall under every small temptation, because he seeks not to God for supply of his spirit, whereas by humility he might have withstood the greatest assaults. Thus some of great parts, when they will be singular, as vnicorns, that will have no match, they break the net of humility, which should bring men unto God, by pride, and so God leaving them to themselves, they become the authors of heresies and errors.

4. Or though it pleaseth God to let the gift remain, whereof they are proud, yet he gives not a blessing to it, but leaves it fruitlesse. Some have been endued with excellent graces, but without fruit, they haue made no returne to God of his Talents, not a soul gained unto him by them, whereas a man of mean endowments joyned with humility hath gained more then the golden tongue of an eloquent Tertullus.

5. Or Lastly, (which is the greatest punishment) there is in the minde, (as ost times in the body, as towards the end of a mans dayes, a Palsy or an Appoplexy) a certain stupidity or numnesse, so that neither threats can terrifie them, nor perswasions allure them to repentance, but passe out of this world without the fear of God, or sense of his judgements, so that they die and perish like beasts. And God punisheth their pride with this dulnesse, lest they should feel, as Saint Paul did, a thorn in the flesh, which, as the best interpreters expound, it was a wrestling against pride.

1. Another thing forbidden is forced humility, coacta humilitas, And such was that 2 of Pharoah. So long as Gods hand was upon him and his people, and that he wasExod. 9. 28. sensible of the plagues sent by him, so long he humbled himself, and promised to let the people go: but when he perceived that the plagues ceased, he and his servants [Page] hardened their hearts, and grew to that height, that he said, who is the Lord, that he should let his people go? Saint Bernard describeth these kind of humble men thus; vidimus multos humiliates, sed non humiles, we see many humbled, few humble.

2. Counterfeit or bastard humility, spuria humilitas, for in every vertue besides the two extreams, there is that which hath the likelihood of vertue, which they call spuriam virtutem, wherewith many are deceived. Thus some are naturally of a low servile disposition, which some take for humility, though it be nor, neither is it true humility to give in Gods cause, and not to be stout in maintaining it; for detrimentum veritatis non est ornamentum humilitatis, that which brings detriment to the truth, can be no ornament of humility. So to deny the gifts or graces of God in our selves is not true humility; Saint Paul would have the Ephes. understand his knowledge in the mysterie of Chist, Ephes. 3. 4. 5. and preferres the Jews, of which himself was one, before the Gentiles, Gal. 2. 15. and all this without pride. In every one there is somewhat of God, somewhat of nature, somewhat of sinne; now its true, every man may see more sinne and corruption in himselfe then in another, and so may say with Saint Paul, I am the greatest sinner, 1 Tim. 1. 15. and may see that gift in another, which is not in himself, which he is bound to honour in him: but to prefer the gifts of nature in another before the gifts of grace in our selves; is not true but counterfeit humility. So likewise is that Hypocritical humility which some pretend for worldly ends, as that of Absolom, who though he were the kings son, yetbowed himself to every one, and kissed him &c. whereby he stole away the hearts of the people, and rebelled against his father. 2 Sam 15. 5.

Now the means to humility are these, among many other.

1. The first is the considertion of the vilenesse of the composition of our bodies. Saint Basile saith, that mans life is a schoolehouse of humility, and his ground

In Hexameron

is upon that of the psalme, where the Prophet comparing his body to the celestiall bodies, falls into admiration, why God did rather choose to put a reasonable soul into

psal. 8. 3. 4.

his body rather then into them. What is in man (Lord) that thou art so mindful of him &c. And out of that place in Genesis, where Abraham acknowledgeth himself to be but dust and ashes. Our nature is but a heap of dust, mingled with ashes. And the

Gen. 18. 27.

Philosopher saith, that we are but a pot of Choler and phlegme. And Saint Augustine saith, that it would be a prealvent motive to humility, if we would but take notice what manner of stuff passeth through our nose, ears, and other parts of our bodies nunquam tam turpe sterquilinium reperites, we should see there is no such dunghill as our selves.

2. Another means is, the consideration of the estate of our souls. The humble Publican took notice of it, when he said, God be mercifull to me a sinner. A father

Luc. 18. 13.

seems to correct the translation of those words well, by mihi peccato to me which am nothing but sinne. For it is many of our cases. We are such sinners, as that

Rom. 7. 14. 18.

the Apostle saith we are sold as slaves under sinne and in us, that is, in our flesh there dwelleth no good thing, insomuch that of our selves we are not able to think

2 Cor. 3. 5.

a good thought. And not onely so, but if we consider that we have so multiplied our transgressions, as that they are more in number then the haires of our head, insomuch

psal. 40. 15. 38. 4.

as the burden of them is so intollerable that they are too heavy for us to bear. The consideration of these things will so humble us, that though the devill carry us into our own mountain and shew us any good thing in our selves, to tempt us with,

Gen. 32. 10.

we shall be able to say with Jacob, we are not worthy of the least of Gods mercyes,

Luc. 17. 10.

and that if we use the gifts we have never so well, yet to say, we are unprofitable servants, and that there is no gain to be expected from us to him, and with the Prophet O Lord righteousnesse belongeth to thee, but unto us confusion of faces, and

Dan. 9. 7.

lastly with King David. Not unto us Lord not unto us, but unto thy name give the

psal. 115. 1.

praise, for thy loving mercy and truths sake.

3. A third is, the consideration of the crosses and afflictions which God either hath or may lay upon us: and this is a sufficient motive to humble even the wicked. This wrought upon king Ahab (of whom it is said that he had sold himself to work

1 Kin. 21. 20. 29.

evil) a blaze of humility, which was not unrewarded. And certainly this is no small means to work this duty, and so we are to think of it. King David said, it is good for me that I have been afflicted. because thereby he learnt Gods statutes; this drives

psal. 119. 71.

[Page] us to God by prayer, and to the word for comfort, it maks us to enter into the house of mourning, and to exercise discipline over our selves, with other the like effects which it works.

4. Lastly, the best and chief motive should be the example of our Saviour (of whom though there were many things worthy our learning and imitation in him) yet he would have us chiefly learn this duty of humility. Learn of me (saith he)

Mat. 11. 29.

for I am [...] and lowly in heart. And so all his acts upon earth did testifie of him;

John 8. 50. 8. 4.

his preaching was humble. he sought not his own glory, hismiracles without pride, see thou tell no man (said he) to the cured Leper, he begins his first sermon with, Blessed are the poor in spirit his behaviour was humble, of which he left an example in washing his disciples feet, exemplum dedi vobis, he was humble in his birth, humble

John 13. 15.

in his life: but his death was a true pattern of humility beyond all presidents; He humbled himself to death, even the death of the Crosse.

phil. 2. 8.

Saint Augustine upon our Saviours speech before mentioned, Mat. 11. 29. saith, discite De Verb. Dom a me, non mundum fabricare non cuncta visibilia & invisibilia fabricare, non in ipso mundo miracula sacere et mortuos suscitare &c. sed quod mitis sum et humilis corde, Cogitas magnam constituere fabricam celsitudinis, de fundamento prius cogita humilitatis; Learn of me, not to create the world, or all visible or invisible things, not to work miracles in the world, as to raise the dead &c. but to be meek and lowly in heart as I am. Thou conceivest to erect a great fabrick of honour, first bethink thy self of laying the foundation of humility.

And another Father upon our Saviours first sermon [Blessed are the poor inMat. 5. 3. spirit] Ne contemnerent hominis humilitatem, placuit Deo plura largiri in humilitate sua, quam in [...]: qui igitur verentur humiliari se, [...] ea facere quae secit Deus, Lest men should despise humility, it pleased God to bestow more in the time of his humility, then in his Majesty, They therefore that are afraid to humble themselves, fear that which God himself did. And so we come to the signes of true humility.

1. The first signe of true humility appears in our tongue, by ruling that and forbearing to talk of matters above us. Speak not proud things. And not onely so, butpsal. 131. 1. 12. 3 not to have them in our thoughts, but to be content to deport our selves according to that condition, in which God hath placed us. We must know how to be abased and how to abound, else God will mislike us, as he did Baruch, who did quarere phil. 4. 12. grandia, seek after great things. And therefore Saint Augustine saith, this is a true signe of humility; when a man despiseth those things aswell which he mightDe Catech. nud. have, as them he would have.

The second is, when we set before us for our object bona aliena et mala nostra illa ut aemulentur hac ut corrigentur, other mens good parts and our own evill, to follow their's and correct our own. When a man doth with the Prophet, acknowledgepsal. 51. 3. his own sinne, and his own transgressions are ever before him: and not busie himself with other mens faults; whereas the proud mans thoughts are bona sua, mala aliena the evil in others, and the good that is in himself.

3. Another signe is, when a man is able to suffer the slander, backbiting and reproches of ill tongues, and not regard them, as King David did. As for me (saith he) I was like a deaf man and heard not, and as one that is dumb and openeth not hispsal. 38. 13. 14. mouth: and in the next verse, I became even as a man that heareth not, and in whose mouth is no reproof. Thus he shewed his humil ty, when he bare patiently the railing of Shimei: Christ being reviled, reviled not.

4. The fourth, not to do any thing that may be against Gods glory, though it be to a mans own reproach and suffering in this world; when he is willing to suffer any thing himself, rather then any dishonour should red ound to God or his Church, by opening the mouths of the wicked Psal. 69. 6. Let not them that trust in thee be ashamed, O Lord God of hosts, for my cause, let not those that seek thee be confounded through me. &c.

5. The last is not to rob God of his glory, or to give it to another. How can yee beleeve, saith Christ, that seek glory one of another. The humble man, as theJohn. 5. 44. Psalmist saith setteth not by himself, but is lowly in his own eyes, Psal. 15. 4. this is evidentissimum signum appropinguantis gloriae, for before honour goes humility, as a proud looke before a fall, Pro. 33..

[Page]

CHAP. X.

Of the fift inward vertue, Hope. Hope and fear come both from faith. The several vses of hope. The nature and exercise of hope. Of presumption and despair. Reasons against both. Means to strengthen hope. Signes of true hope.

Spes Hope.

AS the knowledge and belief of Gods justice worketh in us fear and humility, of which we have spoken, so from the knowledge and apprehension of his mercy ariseth hope and love. After humility, we come to the valley of Achor for a doore of hope, as the Prophet speaks. When we have been brought to the valley of mourning,Hos. g. 8. 15. and have bin in fear and despaire, then will God open to us a door of hope; so that in stead of the first spirit, the spirit of bondage unto fear we shall receive theRom. 8. 15. spirit of adoption unto hope.

Now by conferring our strength and performances with the strict rule of Gods justice, we finde it impossible, that we should hope for salvation, but by faith apprehending Gods mercy it may be possible, it may be considered as attainable two wayes 1. either by our selves, 2. or by some other.

1. Now concerning the former, if we look upon our selves, the effect of faith is fear, inasmuch as the object of it is Gods justce, and so we can have little comfort in our selves, for this shews that it is impossible to us as of our selves, but as it is in the Apostle, every mouth must be stopped, and all the world must

Rom. 3. 19.

become guilty before God; ther's little hope that way.

2. But we are not left alltogether to despair: for though it be impossible to us of our selves, yet if it be possible by another, if another way may be found, ther's some hope

Faith reasoneth as the Psalmist doth. Hath God made all men for nought or inpsal. 89. 47. vain? If he hath, then why falleth not his wrath at once? And searching further for the cause why we are not consumed, we finde, that his mercy is the cause. It is of the Lords mercy (saith the Prophet) that we are not consumed, for his compassions fail not, and that the work of his creation is not in vain. Then consequentlyLam. 322. a remnant there shall be, and God will have a tenth alwayes preserved to himself,Esa. 6. 13. and the holy seed shall be the substance thereof, and as it is in the Gospell, there shall be a little flock, and we may hope that of that little flockLuc 12. 32. we are.

If the Lord were sparing of his mercy, that might be a great impediment to ourEsa. 30. 18. hope, but when we read that the Lord waiteth to be gracious to us it setteth our hope in a better forwardnesse. Now because that out of the gate of mercy all our hope cometh we are to consider upon whom God vouchsafeth to bestow this mercy, how they must be qualified.

The prophet saith, he will thrust his face into the dust (that is he will humble himself)Lam. 3. 29. if peradventure he may have hope. And hope is given to them that fear, and are of a contrite spirit, and that tremble at Gods word, Spes timentibus Deum, hopeEsa. 66. 2. is a reward to them that fear God. And as fear is requisite, so faith much more. God shews this kindnesse to them that put their trust in him, and all they that putpsal. 17. 7. 34. 21. 90. 14. their trust in him shall not be destitute or forsaken. And when we hear God himself say, liberabo eum qui sperat in me, when the act of hope shall have such a reward, ther is good encouragement, and we may surely expect it. Now to hope is to trustpsal. 13. 5. in Gods mercy, and so the psalmist saith. My trust is in thy mercy, for that is Porta spei the gate of hope theres no entrance unto God but by this gate, and no issue of good to us but by it, for faith apprehending mercy hopeth, and the rather because there is such plenty of mercy promised to them that hope in God, that it will compasse them round. Who so putteth his trust in the Lord, mercy imbraceth him32. 11. on every side.

But it may be demanded how faith can beget both fear and hope, two contraries, or how two contraries can stand in one subject. To this may be answered, first we should not question it, in respect that the holy Ghost hath put them together so often. [Page] The Psalmist saith, The Lords delight is in them that fear him, and put their trust inpsal. 147. 11. his mercy. Again, faith breedeth fear in us, in respect of our weaknesse, and it breeds hope in respect of the mercies of God: so that they being contraries, non secundum idem, they may well stand together in the soule of a just man.

For distinction sake. Fides credit promissis, faith beleeveth the promise, and spes expectat credita, hope looketh for the things we beleeve. Again, a thing may be believed and yet not hoped for; as no true Christian, though he hopes not for hell, yet he believes there is such a place. So the general truth of God, being the object of our faith, and containing many threatnings bringeth forth fear, and the mercy of God in his promises, being likewise an object of our faith, produceth hope. And so we see they are distinguished ab objecto, the one having Gods justice, and the other his goodnesse for its object.

S. Bernard distinguisheth the three vertues, of Faith, Hope, and Charity, by presenting [...] 10. in psalm 91. to us three speeches, from each of them one.

1. Faith saith, Repositasunt bona, good things that passe the conceit of man are laid up for the faithful.

2. Hope saith, Mihi illa servantur, they are laid up for me.

3. Charity saith, Curro ad illa, and I so run to them that I may attaine them.

And thus out of the faith of the Gospel hope ariseth, as fear doth from the faith of the Law. And therefore hope is called by the Fathers, the Isaac of faith.

This vertue of hope hath two uses.

The first is, that it is our Anchor: for our life is as a sea, and our faith the ship.Heb. 6. 19. Now when a man sailing in the sea of this life, feels his ship tossed with the waves of a conscience terrified with the justice of God, and is in the Apostles case, whenActs 27. 29. tackling and masts were spent, then fearing to be cast upon the rock of despair, he casts out this Anchor. And it is called by some of the Fathers our Interim, that which stayeth us in the mean time, till God performs that which he hath promised to us.

2. The second use is, not onely to stay and support us, but also to stay and retain Christ with us, and accordingly the precept is, Custodispem, custodem Christi. So the Apostle counselleth us to take fast hold of it, and as when we are in danger of drowning,Heb. 10. 23. or falling into a pit, we cast from us whatsoever we hold in our hands, and take fast hold of whatsoever cometh first to hand to stay us, such an use hath hope.

3. And under this use may be another, that by hope thus holding and keeping Christ here, we have a kinde of possession of heaven in this life, as a man may be presens absens, so a thing absent is present by hope; and as it was said of fear, that it wrought humility, by removing all impediments, so it may be said of hope, that it fills the soul by making things absent and future to become present, and in a manner enjoyed here.

And this is one thing which the Philosophers never knew, that these which they called affections, Hope and Love; are become virtutes theologicae to Gods children, and the excellentest vertues in Divinity: the reason is, because they make them good that possesse them. For our nature not being able to be a rule to it self, but directed by an higher and more excellent nature, whatsoever that is, which applyeth that rule to us, must needs bring some part of goodnesse to us: which hope partly doth in respect of the promises, and therefore is a vertue to us. This the Heathen man expresseth by Pandoras Boxe, at the opening whereof all flew out, and onely Hope remained under the lidde. Therefore Philo Judaeus calleth it, [...], an inbred Comforter, which forsakes us not when all other things have left us; dum spiro Rom. 5. 3. spero, hope never makes ashamed.

And in the regenerate hope hath the same use, as the Prophet affirmeth; I shouldpsalm 27. 15. utterly have fainted, but that I trust verily to see the goodnesse of the Lord in the land of the living; and in another place be saith, that his flesh resteth in16. 10. hope. And this spes vitae immortalis hope of immortal life, as S. Augustine calls [Page] it, is vita vitae mortalis, the life of this mortal life, and if we were without it: we [...] Psalm 3. should want breath. As the body lives spirando, so the soul sperando, and it is very true in the spiritual life, Qui desperavit, expiravit, he that despaireth, is dead.

Now to conclude this first affirmative rule, we may say with the Psalmist, O Lord God of hosts, Blessed is the man that putteth his trust in thee: which blessing in this life is, the certainty that we shall enter in with the Bridegroom to thepsalm [...]. 13. fruition of it in the life to come. And thus we have seen the nature, necessity, and end of hope.

Now for the first rule, concerning what is commanded and forbidden. Our rule2. for faith and hope is not unlike to that of humility.

1. As Nebuchadouozor Daniel 4. 27. ascribed the building of great Babel to his own power, and made his own glory the end of it; so on the contrary (as we shewed of humility) we also say of hope, it makes God the Author of all the good it looks for, and makes his glory the end of all. For first it makes us go out of our selves and trust onely in God, and wholly rely upon him, as the sole efficient cause of good, to us, we must wholly depart out of our selves, we must not conceive that there is any sufficiency in our selves, but that all our sufficiency is of God, not so much as to think a good thought, therefore much lesse to have a will to do it; but that it is God that works the velle, and consequently the perficere, both the will and the deed in us.2 Cor. 3. 5. We must not ascribe any part or help to our selves; for our Saviour saith, Sine me phil. 2. 13. nihil potestis facere, without me ye can do nothing. Upon which place S. Augustine noteth, it is not nihil magni, but nihil omnino, not any great thing, but nothing at all,John 15. 5. and not nihil perficere, that we can perfect nothing, but nihil facere do nothing at all. And as it makes God the cause and first beginning, so the last end too, by giving the glory of his graces in us to him; and the reason is plain in the Apostle, That no flesh should glory in his presence, but, as it followeth, That he that glorieth should1 Cor. 1. 29. 31 glory in him.

In the exercise of hope two things are commonly seen. 1. Grief. 2. Joy. Joy because we hope for that which is good, and grief because the good we hope for is delayed. Or rather [...], 1. joy, and then grief. If hope be true, it never suffereth us to be secure, but we shall be in a continual war. The Apostle intimates to us, that we are warriours, when he adviseth us to put on the helmet of hope. And in1 Thess. 5. 8. the Psalms King David is sometime beaten down, and sometime raised again; sometimeprov. 13. 12. hope and joy are victors, sometime fear and grief. And seeing delatio boni, must have rationem mali, and that hope deferred affligit animam, afflicts the soul, it must needs be a great affliction to the soul, that when a man shall see that which was promised not onely deferred, but sometimes to happen clean contrary as when he looks for peace, then terrour and anguish to follow; he shall finde not onely wicked menpsalm 115. 2. and enemies upbraiding him and saying, as they to David, ubi spes vestra, where is your hope? but even his own reason shall make a probleme with his spirit within him, and tell him it is in vain to hope any longer. Surely this must work upon men, for it worketh even in dumb creatures, though they shall not be partakers of the resurrectionRom. 8. 22. with us, yet because the deliverance of man is not accomplished, they are said to groan, and desire to be delivered.

Now the onely remedy for this is the consideration expressed by S. Augustine, in Psalm 36. Sustine illum, sustinuit te, si sustinuit te dum mutares vitam malam, sustine tu illum dum coronat vitam bonam, bear with him that hath born with thee; if he have forborne thee whilst thou alterest thy ill life, forbear him whiles he crowns a good life. This hath great reason for it, which shall be afterwards shewed when we come to treat of patience.

S. Basil compareth the Gospel to a net, and fear to the lead which makes it sink, and keeps it fast, and hope to the cork, which keeps it alwayes above, without the lead of fear it would be carried hither and thither, and without the cork of hope it would sink down under water: and the Apostle shewes a joy in hope, and therefore wills us to hold fast the profession of our faith, without wavering;Rom. 12. 12. and he gives a sufficient reason, for he is faithful that hath promised. And soHeb. 10. 13. all these are necessarily to be observed in this command of hope. Another thing commanded is hope for earthly things. For as our Saviour saith of faith, [Page] he that is faithful in that which is least, is faithful also in much. God exerciseth ourLuke 16. 10. faith in heavenly things by a faith in earthly things; so it may be said of hope, If a man can hope for heavenly things, can he not hope for earthly? And he that will not hope in God for the lesse, will not hope for the more. Our Saviour argueth from the greater to the lesse. God having given us a soul, providing food to preserve life,Matth. 6. 25. how much more will he provide food and raiment for our bodies; and if he cause his sun to shine, and the rain to fall upon the wicked and ungodly, will he not provide for his servants? Qui pascit contemnents, non pascet colentes? He that feeds them that despise him, will he not feed them that love him? And our Saviour prosecuteth his argument, that if God provide for the fowls of the air, and the lilies30. of the field, shall he not do it much more for man, for whose use all things are madepsalm 40. 4. and preserved? Therefore must we cast our selves upon God, and not trust to theEsay 28. 15. proud, and such as go about with lies.

The care for temporal things is lawful, so it be restrained within its limits, that is, within the lawful means and wayes which God alloweth. For terrena bene curantur, nil male agendo contra illa: so bene contemnuntur, nil male agendo propter illa; we are careful enough for the things of this life, if we do not waste them, and carelesse enough of them, if we use no ill means to get them.

We come now to that which is forbidden. The object of hope is bonum, and not every bonum neither, but that good which we see not, as the Apostle speaks, it must be futurum. Spes quae videtur non est spes, as it is in faith; and besides, that it is futurum, Rom. 8. 25. it must also be possibile, and arduum, possible to be had, yet not with ease, but with some difficulty, to make us the better to esteem of it; for if we could obtain it presently, we need not hope for it. And out of these two arise two extreams of hope, which are here forbidden. 1. Presumption. 2. Despair.

Whereas eternal life is propounded as a thing possible, arduum tamen, not to be attained without difficulty, there ariseth in our minde an affection, called Presumption, whereby we apprehend it as possible and easy, and so neglect to labour for it, as a thing of difficulty, and thus presumption hopeth without hope. But to avoid this we must know, that the Lords delight is in them that fear him, and hope in his mercy.psalm 147. 11 This hope must be mixed with fear, in regard of the hardness: of attaining, ne 2 Cor. 12. 12 forte reprobi fiamus; as S. Paul, though he had been taken up into the third heaven, yet feared afterward, lest he should become a cast away.

So then, as there ought to be hope in regard of the possibility, so in respect of the difficulty we must not presume, we are not to presume of our selves, or of others.

1. Not of our selves. For we are to know that of our selves we can do nothing, unlesse there be, Gratia praeveniens, & subsequens, preventing and following grace, which is divinum auxilium, the divine aid: if these be wanting, our hope is meer presumption and folly. Sine me nihil potest is facere, without me ye can do nothing, is sufficient to correct this humour: and S. Bernard saith of the first, Quaerere In Cant. serm. 8 Deum non potest anima, nisi praeveniatur ut quaerat. The soul cannot seek God without this preventing grace. And for the last, the Psalmist saith, Thy loving kindenessepsalm. 23. 6. and mercy shall follow me all the dayes of my life. So that whatsoever we do, all must be attributed to Gods grace. Gratiae divinae ascribitur omne quod prospere a Greg. in Reg. nobis geritur, saith S. Gregory, whatsoever is well done of us is all and wholly ascribed to Gods grace.

2. We are not to presume upon the help of others, our hope and trust must not be put in man. Put not your trust in Princes (saith the Psalmist) nor in any childe of man, and why? Because there is no help in them. Not in Abraham or Israel, for theypsalm 146. 3. Esay 63. 16. know not; nor in Saints or Angels: for they are not clean in his sight. And thereforeJob 15. 15. S. Augustine saith, Solus siduciam praestat homini apud Deum, Deus homo, it is onely God the man that gives man confidence with God; for he is onely Clypeus sperantium in eum, a buckler to all them that trust in him. God hath his ax in his handpsalm. [...]. 30. ready to strike us, no creature is able to ward off the blow, it is onely this Deus homo, Christ Jesus God and man, that is able to bear it off from us.

3. As a man may not presume of himself nor others, so neither may he presume upon God further then his word gives warrant. The word of God begetteth faith, and faith hope, so that there can be no hope without faith, nor faith without a promise in the word whereupon to build. David went no further, Remember [Page] the word unto thy servant, upon which thou hast caused me to hope. And thereforepsalm 119. 49. it were a point of high presumption for a man to continue in sin, in hope of Gods mercies, without repentance and amendment of life, whereas there is no promise of God, that unrepentant sinners should finde mercy.

The other extream is Desperation, which is opposite and flat contrary to Presumption,2. and hope too; for whereas true hope conceiveth a thing possible, though it be hard, and presumption takes it to be possible, but not hard; Despair thinketh it to be so hard, that it is impossible. Despair is of two sorts.

1. The first is the Epicurean despair. And it was the Israelites fault. He smote (said they) the stony rock, that the waters gushed out, and the streams overflowed,

psalm 78. 20.

can he give bread also? can he provide flesh for his people? S. Gregory giveth us a note. Because the Israelites ex luxuria were not fed with Quails, as their

Lib. 3 Moral.

lust came upon them, presently desperaverunt, they despired of Gods omnipotency, or of his care in protecting them and providing for them. And when a man conceiveth, that either the thing promised will be alwayes futurum, to come, or if it hath no taste at all with him, or that it is a thing not much to be esteemed, he giveth himself to sensuality, as S. Augustine said, Quia non possum habere quae spero, because I cannot have what I hope for, (at my own will) I will have those things which are contra spem, that is, those things which I can have in this life, which being present cannot be the object of hope, according to the Epicures rule, Ede, bibe, lude, post mortem nulla voluptas; eat, drink, play, for there is no pleasure after death to be hoped for.

2. [...] second is more to be pitied, but no lesse dangerous then the other, which is despair in Gods mercy. The Apostle was afraid lest the incestuous person should

2 Cor. 2. 7.

have been swallowed with this. This errour ariseth upon an imagination that there may proceed such evil from the Creature, as God cannot master; whereas it is most certain, that Gods mercies exceed all sin. And this was Cains case and [...]. My iniquity is greater then can be forgiven. S. Ambrose writing upon that place, saith,

Gen. 4. 14.

Mentiris Cain, Cain thou lyest; for if it were possible or lawful to think, that any one attribute of [...] had larger dimensions then another, it must needs be mercy, that would be most transcendent, because it is an attribute which reacheth unto the heavens, whereas his righteousnesse standeth like the strong mountains, and his judgements

psalm 36. 5.

like the great deep. Therefore the School-men disputing the case of Judas, whether his betraying of Christ, or despair of Gods mercy was the greater sin, they resolve that his despair was the greater, because it rejected the medicine of Gods mercy and Christs merits, by which the other sin might have been cured, and so it was simply incureable. Despair not therefore, nor let the Devil perswade thee, that [...] is poor in mercy, and onely can forgive small sins; for his mercy is over all his works.

The means to attain and preserve hope are these. First to consider the end of ourprov. 11. 7. hope, which extends it self beyond this life. The Wise man saith, when a wicked man dieth, his expectation shall perish, and the hope of unjust men perisheth, but the just hath hope in [...]. The consideration of our end raiseth our hope higher23. 18. then this life. And in another place he tells us, that surely there will be an end, and our hope shall not be cut off; it ends not with our life; and therefore S. Peter (quotingpsalm 16. 9. a place in the Psalms) saith, Our heart shall be glad, and our flesh shall rest inAct. 2. 26. hope. So that death doth not put an end to our hope.

2. To consider the examples of others. That the Patriarchs and Fathers lost not the fruit of their hope. Our Fathers (saith the Psalmist) hoped in thee, they trustedpsalm 22. 4, 5. in thee, and thou didst deliver them. They called upon thee and were holpen, they put their trust in thee, and were not confounded. And by these examples we should be quickened in our hope. For it is the Devils policy to lay despair as an engine to entrap us; perswading us, that there were never such sinners as we are, and therefore never were any in the like case with us, But if we look back into the Scriptures, we shall finde him to be but a seducer in this.

3. A third is our own experience of Gods strengthening us against former temptations, and of our own former deliverances from sin and danger, which may make us say with David, The Lord that delivered me out of the paw of the1 Sam. 17. 37 lyon, and out of the paw of the bear, he will deliver me out of the hand of this [Page] Philistine; this is drawn from our experience, then which nothing vseth to be more prevalent with us.

4. But the chiefe means is that, which is formerly alledged, the consideration ofHeb. 10. 23. the promise of God, and withall that the promise is sure, because he is faithfull that hath promised. And whatsoever is written concerning these promises aforetime were written for our instruction, that through patience and comfort of the ScripturesRom. 15. 4. we might have hope. And this hath been the especial ayme of the holy Ghost, to strengthen our hope, in mentioning it so often in Scripture. And it is onely God whose [...] is factum est, whose word and work go together, therefore his promise is so sure, that he speaks of things to come in the preter tense, as if they were already done, de futuris in preterito. Therefore Nathan said to King David, transtulit non transfert, 2 Sam. 12. 13. God hath taken away or put away thy sinne, not God will put it away. So Saint Paul, that he hath (already) raised us and made us sit in heavenly places in ChristEphes. 2. 6. Jesus; because though it be not yet [...], yet is it as certain in respect of the promise, as if it were already come.

Now seeing God is good and faithfull, we may safely hope in him. There is one thing remarkable and true in the blasphemous speech of [...]. Thou trustest in Egypt upon the staff of a bruised reed, on which if a man leane it will go into his hand:2 Kin 18. 21. so fareth it with men that trust in other things besides God. The wise man saith,prov. 25. 19. confidence in an [...] man in time of trouble is like a broken tooth and a foot out of ioynt: in either of which there is little help, a waking dream, as the heathen said. Our hope therefore is called [...] viva, a lively hope; for the worldlings hope is1 pet. 1. 3. mortua dead, hath no life in it; or at least spes mortalis, a mortal hope; if we trust to it, it will fail us and either wound us, or make us ashamed, as they in Job, Job 6. 20. whereas true hope never makes ashamed, Rom. 5. 3 And then we may boldly say with the Prophet, why art thou so vexed, O my soul, and why art thou so disquietedpsal. 42. 14. within me? O put thy trust in God, for he is the health of my countenance and my God.

There are certain signes whereby we may know, whether our hope be right, for there is fleeting hope, when a man thinks he hopes, but doth not, as a man may think he beleeves, but doth not.

1. The first is the signe which appeared in Ezechias; in his sicknes saith he, I beseech2 Kin. 20. 3. thee, O Lord remember now, how I have walked before thee in truth, and with a perfect heart. To have been mindfull of God in prosperity, is a good ground for hope in adversity.

2. The second is Saint Johns. Every man that hath this hope in him purifieth himself,1 John 3. 3. keeps a pure conscience, doth not (as they which presume) make their conscience a receptacle of corruption upon hope. For, as the fathers say, Conscientia bona custos spei if it be kept clean our hope is true and right.

3. The third is Davids. Hope in the Lord, and be doing good, it must bepsal. 37. 3. active and doing good. The heathen call labour the husband of hope. There is hope the harlot, and hope the married woman; now hope the wife may be known from the harlot by this, that she is alwayes with her husband, accompanied with labour. Sacrificate sacrificium justitiae, et sperate in Domino, offer to God the sacrifice ofpsal. 4. 5. righteousnesse, and put your trust in the Lord. There must be travaile and strife to do good in a true hope.

4. The last is Saint Pauls, who makes good hope to hold [...] in tribulation. ItRom. 5. 3. 4. is that which tries whether it will hold the touch or not, In silentio et [...] erit sortitudo vestra, in quietnes and confidence shall be your strength, saith the prophet, Esa. 31. 15. If we faint in adversity it cannot be true. The heathen call hope the blossom or bud of tribulation, [...] if the bud be nipt, nofruit can be expected, it will be but [...] bastard hope: but if it blossome in tribulation, it will bring forth fruit in due season.

The last of our rules is, that we should not onely have this hope in our selves,psal. 40. 4. 62. 8. 115. 9. 10 11. 51. 13. 75. 5. but provoke it in others also, It was Davids desire, many shall see it, and fear, and trust in the Lord. That all the people may trust in him. That the house of Israel. The house [...]. That al that fear the Lord might trust in him. To the furtherance whereof he promiseth to teach the wicked, and tells the fooles that they deal madly in setting up their horn, that is, in trusting to themselves.

And thus much for hope.

[Page]

CHAP. II.

The sixth duty is prayer. The end of prayer, Gods glory. The necessity of it. The power of prayer. The parts of prayer. 1. Deprecation. 2. Petition. why God denies somethings we ask. 3. Intercession. 4. Thanksgiving, which consists of 1. [...]. 2 Complacency. 3. promulgation. 4 Provocation of others. The excellency of praising God. The properties of true prayer. The helps to prayer. Signes of faithfull prayer. Of causing others to pray.

Now concerning prayer.

VNto every affection there is an operation suteable; and so every grace hath its proper [...] and operations: besides which one grace usually depends so upon another, that one may be called the fruit and effect of another Thus the fruit of faith is hope, and the fruit of hope is prayer, Speioperatio, oratio, hope works by prayer. And so the property of hope is to [...] us up to prayer, and the property of prayer is to be interpres spei, that is, to expresse the desires of our hope. In which respect, as the Articles of our faith are summa credendorum, the summe of things to be beleeved, and the Law summa agendorum, the sum of things to be done, so the Lords prayer is summa sperandorum, the summe of things to be hoped. For the soul of man by considering and beleeving the judgements of God, being brought down, dejected, and humbled to the dust, and as it were struck dead, hath some life put into it again, by conceiving hope in his mercy: for which we must repair to God by prayer, and nothing better beseemeth a suitor for it then prayer and supplication.in Psal. 66. Saint Augustine saith, Precibus non [...] ad Deum, The way to God is by prayer not paces. Therefore that hope may be partaker of its object mercy, we are to know, that mercy is onely to be expected and obtained from God by prayer. And therefore Saint Augustine saith, ut descendat miseratio, ascendat oratio, let prayer ascend that mercy may descend; and so there shall be a blessed entercourse between his mercy and our prayer.

while we speak of prayer (lest we mistake) we are to conceive, that prayer consists not onely in that which we outwardly make in the congregation, which the Prophet calls vitulum [...], the calves or sacrifice of our lips, but inwardly also, in lifting up the heart, as the Apostle speaks, Orabo [...], orabo mente, I will prayHos. 14. 3. with the spirit, I will pray with the understanding, which is when the spirit ascends1 Cor. 14. 15. to God, which howsoever it be not heard by men, how vehement it is yet weExod. 14. 15. know it is powerfull with God. We see the experience of it in Moses. The Lord saith to him, why criest thou to me? though there be no mention of any word he [...]. and this is principally and truely prayer, for without it the prayer of the lips prevaileth not. Our Saviour seemeth to taxe the Scribes with resting in outward [...].Esa. 29. 13. when he quoteth a speech out of the prophet, This people draweth neer untoMath. 15. 8. 7. 21. me with their mouth, and honoureth me with their lips, but their heart is far from me. And he tells his disciples in the sermon upon the mount, that it is not the ingemination of Lord, Lord that will gain the kingdom of heaven. And therefore Saint Augustine saith, Hoe negotium plus gemitibus constat quam sermonibus, This work [...] more in groans then words; the spirit makes intercession for us with groaningsRom 8. 26. unvtterable.

1. Now the main end and scope of prayer is Gods honour and glory. It pleasethpsal. 123. 2. God by the prophet to account this as an especial honour done to him, that even as the eyes of servants look to the hands of their masters, and the eyes of an handmaid unto hand of her mistresse, so our eyes wait on the Lord, untill he have mercy upon us, or, as Saint Augustine Magna est gloria Dei ut nos simus mendici ejus, It is Gods greatSerm. 5. de. verb. Domin. honour, that we are his beggars; though it be of persons without the Church, as in Cornelius, whose prayer was accepted, Act. 10. 2. or of persons within the Church, yet out of Gods favour by their sinnes, who call to God de prosundis, out of the depth of misery, Psal. 130. 1. though the person be an heathen, yet his prayer inregard of the act it self is in some degree acceptable to God. And this he accounts as an addition to his glory, when we ackowledge, that what we have, we have not [Page] [...]rom ourselves, but from him. Besides, he takes it as a further honour to him, as an homage we render him, when we thank and glorifie him, either for benefits, or deliverances, and to encourage us to this duty, he addes a promise. Call upon me (saith he) in the day of trouble, and I will deliver thee (but upon what condition?)psal 50. 15. and thou shalt glorifie me. But this we may see set down most excellently by the Prophet, where he particularly exacts the dutie from five severall sorts of men in one Psalm, that are there mentioned, as more especially bound to God.psal. 107.

1. They that wander in the wildernesse and are harborlesse and in distresse and want, and are relieved.

vers. 4. 10. 23. 2. 6. 8. 15. 21. 31.

2. They that are at the point of death, and are restored to life and health.

3. They that are in prison and are delivered.

4. They that are delivered from shipwrack.

5. They that are preserved from the hands of their enemies.

These several sorts of men, as he there speaketh, when they cry unto the Lord, he delivereth them out of their distresse; and therefore he often reiterates this and saith, Oh that men would therefore praise the Lord for his goodnes, and declare the wonders that he doth for the children of men.

And this deliverance by prayer hath three effects, whereby God is glorified.

1. When an humble minded man upon his prayer finds this deliverance, he is

psal. 34. 2. 15. 13. 107. 42.

thankful and glad.

2. By this sinners (seeing Gods goodnesse in hearing the prayers of his servants) shall be converted.

3 The mouth of all wickednes shall be stopped.

By all these wayes prayer brings glory to God.

If then prayer bring such glory to God, and that without it God is like to be defrauded of a great part of his honour,

2. It concerns us necessarily to practise it: and that not onely in respect of God, but of our selves too. Our Saviour sheweth this by the parable of the widdow, and the unjust judge where her importunity prevailing with a wicked judge, shewes a Luc. 18. 1. majori, how powerful prayer is with God, a father of tender mercies, and that we ought to pray allwayes, and not faint. And therefore having a care that we should know how to pray, he himself who never did any superfluous act, and who is our advocate and daily intercessor with God. set down a form to our hands, to instruct how to pray daily.11. 2.

In the use whereof, that comes to minde, which Chrysostom observes in his first book de orando Deum, out of Dan. 6. 10. where bodily death being set before Daniel, if he prayed during thirty dayes, on the other side, tanquam si, as if the forbearance for that time would be the death of his soul, he chose rather to hazard his life, then to neglect his daily custome.

In the Law besides the observation of the Sabbath there was a morning and an evening sacrifice. Which was a type, and is explained by the Psalmist to be prayer, [...]. 141. 2. Prayer as incense in the morning, and lifting up of hands (which is nothing else but prayer) for the evening sacrifice. The fathers have for the most part written largelyNumb. 28. 3. 8 upon the necessity of this duty, and call it Clavem diei, et seram noctis, the key to open the day and the bar to shut in the night. Saint Chrysostom calls it signaculum diei, the seal of the day, out of the Apostle, who saith, that the creatures are good being sanctified by prayer; else not, and so it is a seal to confirme a blessing of the Creaturesin Tim. 4. 5. for the day following. And in this respect it is said, that our Saviour blessed the loaves, by looking up to heaven, that is, by praying as also the meat at supper byMat. 14. 19. 26. 26. 30. blessing it be fore and singing an hymne of thanksgiving after.

And this is no new thing, but a custome as ancient as Abraham, as the Jews record, who continue it still: the chief of the family first takes bread, and blesses it by prayer, and then breaks it, and the last thing is to take the cup, and then to give a second blessing; this being so holy a practise, the whole Church of the Jews to our Saviours time observed it as a thing most necessary: from which custome Christ translated the use of it to his own supper. The Apostle fits all the rest of the spirituallEph. 6. 13. armour to some speciall part, as to the head, the breast, the feet, but specifies no [Page] part for prayer, because it is to cover all over, and to make all the other armour useful. Therefore the fathers upon that place of Epes. 6. 13. call it Armaturam [...] the armour of all other most necessary; as if all the other were of no more strength, then if we were naked, if we put not on this. And they stile it also flagellum demonum, the Devils scourg, Athanasius is confident that the bare, but faithful recital of this ejaculation, Exurgat [...], Let God arise, and let his enemies be scattered, will makepsal. 68. 1. all the devils in hell to quake. And Maximus another father affirms, that he ever found this verse [hast thee, O God, to deliver me, make hast to help me, O Lord]70. 1. effectual to deliver him from any temptation. And Saint James prescribes no other remedy for afflictions then this, Is any among you afflict d? Let him pray, even whenJac. 5. 13. humane hope fails, yet [...], for that which is impossible by our selves, is possibile per alium, possible by God, to whom we pray. And indeed it hath been ever of such power that it hath wrought miracles.

1. In the ayre. By it Elias the Prophet shut up the middle region, that no rain

17.

could come down for three years and six moneths, and he prayed again, and the heavens

18.

gave rain &c.

2. If we desire to see the like in other elements, we may in Fire, by

2 Kin. 1. 10.

the same Prophet, for he by prayer brought down fire, which consumed the captain and his fifty men.

3. In the Earth At the prayer of Moses the earth opened and swallowed up Corah, Dathan, and Abiram, with their company.

psal. 106. 17.

4. In the water. At the prayer of Moses the red sea divided it self, and the waters

Exod. 14. 16. 22. 28.

were a wall to the children of Israel, and returned and covered the host of the Egyptians.

5. And this efficacie it hath wrought not onely in the elements, but

Josh 10. 12.

in heaven also. At the prayer of Josuah the Sun and Moon stood still.

6. In putting to flight earthly powers also. At the prayer of Moses, when he lift up his hands Israel prevailed. David stayed the plague. By it Hannah of a barren

Exod. 17. 11.

womb became fruitfull, The Ninevits escaped the severe judgements of God; examples

2 Sam. 24.

1 Sam. 1. 9.

are infinite, but these seem lesse, because it hath power over spiritual powers,

Jon. 3.

death, and hell and sathan.

7. It hath power over death. Ezechias having received a message of death, by prayer

2 King. 20. 6.

obtained fifteen years addition to his life; I have heard thy prayer and seen thy tears &c.

8. Over hell and the devill. Our Saviour tells his Apostles, that by prayer and

Mat. 17. 21.

fasting the devills were to be cast out.

9. And lastly, which is the most remarkable, it overcometh God himself. we read that Moses used no other means but onely Prayer, yet God saith, Let me alone

Exod. 32. 10.

that my wrath may wax hot; as though while Moses prayed God himself could do nothing against the Isrealites, or as if Moses by prayer had offered violence to God, and held his hands, Quis tenet te Domine, saith one, Lord, who holds thee, that thou sayest let me alone? Moses his prayer did in a manner binde the hands of God. There is an almighty power in prayer, because it overcomes him that is almighty.

But it may be objected, that how dare miserable men, dust and ashes, presume to speak to God, being so excellent and omnipotent; and as Jacob confessed now, beingGen. 18. 27. lesse then the least of his blessings.30. 10.

This is answered thus by one, non presumptione tua, sed promissione et permissione sua, God not onely permitteth it, but addeth a promise to them that use it, and commands us to call upon him. In the Psalm before alledged, call upon me in the time of trouble, and I will hear thee. And Saint Peter and Saint Paul both confirmpsal. 50. 15. the truth of this, when they quote this of the Prophet Joel, whosoever shall callJoel. 2. 32. upon the name of the Lord shall be saved. And the joyning of two places in theAct. 2. 21. Rom. 10. 13. Gospels will make us call on God with great confidence. Every one that asketh (saith Saint Matthew) receiveth; and that in Saint John, whatsoever ye shall ask theMat. 7. 8. Father in my name he will give it you. There can be no more said then thatJohn. 16. 23. every one that asketh shall have, and whatsoever you aske you shall have:Jer. 10. 25. whereas on the contrary, Gods sury will be powred upon them, that call not upon his name.

[Page] And as God is ready to promise, so is he also to perform; yea so ready is he onEsay 65. 24. his part, that he saith, before they call I will hear. To testifie this, he erectedExod. 30. 6. a mercy seat in the Tabernacle: and when the temple was built, he gives it a nameEsay 56. 7. from this duty of prayer, The House of prayer, to shew how ready he would be to hear the prayers there put up; and that not onely by his own people, but even by strangers too; for whom Solomon prayed at the consecration of the Temple:1 King. 8. 41. Ezra 7. 23. and this was acknowledged by the Persian King, who calls it, the house of the God of Heaven. Herein was the mercy seat placed, and the first part of the service waspsalm 141. 2. incense, which as we shewed before, is often interpreted to signifie prayer: andLuke 1. 10. so it is intimated in the Gospel, when we read that the people were without praying, while the Priest was within at the typical worship, burning of incense. And as God had a seat of mercy then on earth, so hath he now erected a throne of grace in Heaven, from whence, si ascendat [...], descendet gratia, if prayer ascend, grace descends. And because that we cannot have accesse by our selves, by reason of our sins, therefore order is taken, that we may have accesse per alium, by another,Rom. 5. 2. even by Christ, who to assure us the more of the efficacie of our prayers, notHeb. 5. 7. onely in his flesh offered up prayers and supplications with strong crying and tears; but still makes intercession for us; and therefore in the Revelation, he is figuredRom. 8. 34. by an Angel that receives the prayers of the Saints in golden censures, minglesRev. 1. 6. them with incense, to make them acceptable, and so offers them up to his Father. So that as he prayeth for us himself, so he makes our prayers acceptable, and thereforeZach. 12. 10. Gal. 4. 6. he makes us Priests to God, to offer this spiritual sacrifice of prayer, and praises; and, as it was promised, to pour upon us the spirit of grace and supplication, so it is performed by Gods sending the spirit of his Son into our hearts, whereby we cry, Abba Father; which spirit helpeth our infirmities, and when we know not how to pray, makes intercession for us with sighes and groans that cannot be expressed. So that we have no reason to doubt of the [...] of our prayers with God, but to rest assured, that God is highly pleased with them, and is ready and willing to hear us, and to grant what we ask according to his will. Thus we see, all is performed on Gods part. Now for the duty it self.

This duty of Invocation here commanded contains in it two things.

1. A lifting up of our soul, a fixing of the minde upon God, as the Authour and

psalm 25. 1. 62. 8.

giver of all good.

2. A pouring out of our soul, a full declaration of our desires, and meditations, or

142. 2.

what it is we require of God.

Invocation or prayer is divided into

1. Petition, and that
either for ourselves, which also is subdivided into
Deprecation [...], for the removal of some evil.

Precation, for the obtaining of some good, [...].

or for others which we call Intercession, [...].

2. Thanksgiving, [...].

1. The first part of Petition is Deprecation, that evil felt or feared may be removed; and this is most properly and usually the matter of our prayer. Is any man afflictedJac. 5. 13. (saith S. James) let him pray; and though hope apprehends nothing but good, yet the removal of evil hath rationem boni, and so may be the object of hope, and the subject of prayer. And this consists in three points.

1. Vt malum avertatur, that evil may be turned away before it come, I beseech

Dan. 9. 16.

thee, O Lord, (saith the Prophet) let thine anger and fury be turned away. That Gods wrath may be turned away, before it come upon us.

2. Vt malum anferatur, that evil may be taken away after it hath seized upon us.

psal 25. 21.

Deliver Israel, O Lord, out of all his troubles. [...] being in trouble we may be delivered out of it: and this is called [...], deliverance.

3. Vt malum minuatur, that evil may be [...]. Let thine anger cease from us

85. 4.

(saith the Psalmist) mitiga iram tuam; when we pray for a diminution, that so we may

3.

be able to bear it.

[Page] But as a necessary preparative to this, the Saints have ever used Confession and acknowledgment of sins. The Prophet in sundry Psalms runneth first over all his sins, sins of omission and commission, of thought, word, and deed, against God, his brethren or himself, by instigation of others, or of his own accord. For Prov. 28. 13. He that covereth his sins shal not prosper; that's a dangerous saying: and in Psal. 32. 3, 4. [...] dangerous example; till he had [...] his sins, his bones consumed, and his moysture was turned into the drought of summer. So likewise did Daniel make confession before he comes to petition.

1. The chief thing to be prayed against, maxime deprecandum, is to be kept from falling into sin by temptation. That we may not be winnowed by Sathan. Not to wishLuke 22. 32. as commonly we do, I would I were out of the world, but as our Saviours prayer for his Disciples, I pray not that thou shouldest take them out of the world, but that thouJohn 17. 15. shouldest keep them from the evil. And we desiring but thus, certainly Gods promise will not be unperformed, for he is faithful who will not suffer us to be tempted above1 Cor. 10. 13. that we are able. And either our strength shall encrease with the strength of our crosse, or, as our strength, so our crosse shall diminish. The enemy shall not be able to do usPsalm 89. 23. violence.

2. We are to deprecate temporal dangers, as Jehosbaphat did. We know not what to do, hoc solum restat, ut ad te oculos dirigamus Domine, Our eyes are upon thee, O2 Chro. 20. 12 God. And then in our trouble and distresse Nomen Domini shall be turris fortissime, Prov. 18. 10. The Name of the Lord will be a strong tower to us. But yet concerning temporal evil, we must stand affected as the three children were, who answer'd K. Nebuchadnezzar, Dan. 3. 17. 18. our God whom we serve is able to deliver us from the burning fiery fornace; but if not (because the promise and covenant is conditionall) we will not serve thy God &c.Matth. 26. 39.

And thus far and no farther went our Saviour when he used deprecation, Father if it be possible, let this cup passe from me: neverthelesse not my will, butLuk. 22. 42. thine be done.

The second branch of Invocation is [...], Precation, which is the desiring of2. some thing that is good. There is no one thing more common in the Psalms then this; as, 1. Give me understanding. So 2. Establish the thing that thou hastPsal. 119. 73. 125. wrought in us, &c. As the first prayer is to give what we want; so the second is, establish and confirm it in us when we have it. 3. The third is that of the Apostles,68. 28. to our Saviour, Lord increase our faith in us. We must not keep at a stand inLuke 17. 5. grace, but desire an increment, that we may grow in grace, as the Apostle counselleth2 [...]. 3. 18. us.

Concerning this part of prayer, petition of the good we want, It is true, our desires are not alwayes granted; for as Christ answered the sons of Zebedee, ye askMatth. 20. 22. ye know not what; so it may be said to us, we often desire [...] that which is agreeable to our own humours then to Gods will; as Chrysostome reports of a Thief, who purposing to continue in his sin, orabat Deum ut non caperetur, & eo citius capiebatur, he prayed that he might not be taken, and was taken so much the sooner, because he so prayed.

Therefore the rule we must follow, and whereon we must ground our prayer is that promise, Quicquid secundum [...], whatsoever we ask according1. John 5. 14. to his will, he will grant us: such are the graces of his spirit, and whatsoever is necessary to salvation, as the Word, Sacraments, publique Worship, &c. These are that unum [...], which the [...] so earnestly begged, unum petii a Jehovah, One thing have I desired of the Lord. He desiredpsalm 27. 4. many things, but one thing especially, [...], to dwell in the [...] of God all the dayes of his life, to continue in the Church of God all his life, where he might glorifie God, and work out his own salvation. Whatsoever is absolutely necessary to these ends, we may safely ask, and be sure God will grant, and therefore our Saviour tells us, that God grants his Spirit to those that ask him, this is one thing which he will not deny us.

Now with these, or after these, we may pray for temporal things, that is, we may pray, first, for a competency, not for superfluity. The [...] Jacob Gen. 28. 20. prayed onely for food and raiment, and Agur the son of [...] prayes, Give [Page] me neither poverty nor riches, but sufficientiam victus, a sufficiency onely, whereuponprov. 30. 8. S. Augustine faith, non indecenter petit, quia hoc petit, & non amplius, it is no unbeseeming prayer, because he asks onely so much, and no more. 2. We must desire them with condition, if God see it expedient, submitting to his will; as Christ, If it be possible, and if it be thy will: so did David praying for restitution to his kingdom.2 Sam. 15. 25 If I have found favour in the eyes of the Lord, he will bring me again, &c. if not, here I am, let him do what seemeth good to him. He resignes all to Gods will, and there is no more compendious way to obtain what we need, then to resigne all to Gods pleasure, whatsoever means we use, or however we struggle, nothing will avail without this.

Now that which was mentioned before, concerning omnis & omnia, falls in best to be expounded here. It seems strange that every one that asks shall have, and that whatsoever he asks he shall have, seeing it is certain that many ask and have not.

1. We must remember that of S. Augustine, that our duty is to pray however; for as he saith, Jubet ut petas, & si non petis displicet, & non negabit quod petis, & si non petes? doth God command thee to pray, and is he displeased if thou prayest not, and will he not deny thee what thou prayest for, and yet dost thou not pray?

2. We must know that the cause why we receive not, is not in his promise, but inJac. 4. 3. our asking. Ye ask and receive not, because ye ask amisse, saith S. James. For it is not a demonstrative signe of Gods favour to us, to have all we desire granted; for we seepsal. 78. 18. 27. 30. 31. that the Israelites desired flesh, and flesh God sent them, but is was with displeasure: for while the meat was yet in their mouthes, the wrath of God came upon them, and flew the mightiest of them, and smote down the chosen men of Israel. And upon the1 Sam 8. 22. peoples violent desire to have a king, God gave them one, but in displeasure. Nay itJob 1. & 2. is so far from a favour, that God sometimes grants the Devils (whom he favours not)Mark 5. 13. their requests; as in the case of Job and the Swyne.

3. And as this is not an absolute signe of favour, so Gods denying of our requests, is not alwayes a signe of his displeasure. This we may see in S. Paul, who obtained not2 Cor. 12. 8. that he desired concerning the prick in the flesh. 1. One reason S. Isidore and S. Aug. give; Saepc multos Deus non exaudit ad voluntatem, ut exaudiat ad salutem, God ofttimesDe [...] bono lib. 3. cap. 1. hears not many as they desire, that he may hear them to their good. 2, Another reason is given by S. Aug, God denies not, but only defers to grant, that we might by his deferring them, ask and esteem of them more highly. Desideria delatione crescunt, &cito data vilescunt, desire encreaseth by delay, and things soon given are of light esteem: and therefore he adds, Servat tibi Deus quod non vult cito dare, ut & tu De verb. [...]. cap. 1. discas magna magis desiderare, God keeps for thee, that he will not give thee quickly, that thou mayest learn with more affection to desire great things. 3. A third reason is, that we might the more earnestly ask for them; which our Saviour intimates in two parables to us; one of the unjust judge, and the importunate widow: and the other ofLuke 18. 2. Luke 11. 8. the friend that called up his neighbor at midnight; by both telling us, how much importunity prevails with God. 4. A fourth is; God, though he gives not quod petimus, what we ask, yet he will give quod novit utilius, what he knows to be more profitable2. Cor. 12. 8. for us: as in the case of S. Paul, My grace shall be sufficient for thee. 5. Some things we pray for may be hurtful to us, (as knives for children) so as that non accipiendo accepimus, In Johan. 14. we are better by wanting then possessing them. Chrysostome calls prayers for such things, childish and aguish prayers; as S. Aug. male usurus eo quod vnlt accipere, Deo potius miserante non accepit, God in compassion lets not him receive, that which he meant to use ill. And therefore sometime to misse that which we conceive to be aIn lib. sent. benefit, is a blessing. And therfore we will conclude this point with a saying of S. Aug. Prosperi. fideliter supplicans Deo pro necessitatibus hujus vitae, & [...] auditur, & misecorditer non auditur: quid enim infirmo sit utilius, magis [...] medicus quam aegrotus, God in mercy hears, and in mercy hears not a faithful suppliant for the necestities of this life; for the Physitian knows what is profitable for the sick man better then himself. These reasons are from the matter of our prayers, others taken from the manner of our asking may be mentioned hereafter.

The third part of Invocation is Interpellation or Intercession, which is prayer either 3 for the prosperity or against the crosses of others. The Fathers seldome quote the Fathers: but in this S. Aug. cites S. Ambrose. Frater mi, si pro te rogas tantum, pro te unus Hexam. lib. 1. orabit, si autem pro omnibus rogas, omnes pro te rogabunt, My brother, if thou only pray [Page] for thy self, one shall pray alone for thy self, but if thou pray for all men, all men willIn Moral. pray for thee. And S. Gregory saith, Quisquis pro aliis intercedere nititur, sibi potius ex charitate suffragat, & pro semet ipso tanto citius audiri meretur, quanto magis devote pro aliis intercedit, whosoever prayes for others, doth the rather pray for himself, and by so much the sooner deserves to be heard for himself, by how much the more devoutly he intercedes for others. S. Chrysostome hath an excellent speech to this purpose. Pro se orare necessitas cogit, pro aliis charitas fraternitatis In Matth. hortatur: dulcior autem ante Deum est oratio, non quam necessitas transmittit, sed quam charitas fraternitatis commendat: it is meere necessity that compels a man to pray for himself, but it is a brotherly affection that draws a man to pray for others: and that prayer is more acceptable to God, which is caused by love then necessity.

This part of invocation hath divers branches. As we are to pray for all men. 1. For1 John 5. 16. sinners, that have not sinned unto death, and there is a promise that prayer shall beJames 5. 15. heard. In which respect there is a prayer in our Liturgie, first for them that are without the Church, for their conversion, as Heathens, Jews, Turks, Hereticks, Schismaticks: then for those that are in the Church; which are with us, and yet not of us, but are still in blindnesse and ignorance, or know but practise not. 2. We are to pray for them, that not onely are oppressed with outward afflictions, but inward temptations, and the [...] of their sins. 3. For those that stand, that they fall not, but persevere. 4. For them that are our enemies and persecute us. And for this weMatth. 5. 44. have not onely our Saviours percept, but the practise of holy men. Saint Gregory Hum. 27. in Evang. upon that place in Jeremiah 15. 1. where God saith, though Moses and Samuel stood before me, yet my heart could not be towards this people, &c. asks the question, why Moses and Samuel are especially named; and gives this reason, Because the prayers of such are most powerful with God, who having received an injury, can presently pray for those that wronged them. Now such are Moses and Samuel. For Moses when the people were ready to stone him, presentlyExod. 17. 4. prayeth for them. Samuel though the people desired to cast off his government,1 Sam. 12. 23 yet saith, God forbid that I should cease to pray for you. And of these prayers it is said, that they shall return into our own bosome. They are very effectuall,psalm 35. 13. for in these cases, Qui pro aliis orat, prose laborat, he that prayes for others, labours for himself. 5. For Kings and Magistrates, as the Apostle adviseth. 6. Lastly, but1 Tim. 2. 2. most especially for the peace and good of the Church. O pray for the peace of Jerusalem,psalm 122. 6. 137. 6. saith the Psalmist, who also wished, that his tongue might cleave to the roof of his mouth, if he forgate to pray for it.

The fourth branch of Invocation is Thanksgiving. Invocation is for that we 4 want and desire. Thanksgiving is for that we have received. So that whether we be answered before we call, as the Prophet speaks, when God gives before we ask;Esay. 65. 24. or whether it be given us when we ask, in both cases we have cause to enterMatth. 7. 7. into this consideration, Quid retribuam Domino, what shall I render unto the Lordpsalm 116. 12 for all his benefits. And indeed the chief end of all should be the glory of God. For, for his glory all things that are made were created: the seventh day when he hadGen. 2. 3. finished his work of creation was instituted for his praise and glory. And for this purpose man was placed in Paradise to praise him, and after his fall mankinde had perished, and all things had been again reduced to nothing, but that God might haveEsa. 24. 13. &c some to glorifie him. Now it is plain that God takes and accepts of thanks as a great part of his glory. And therefore were the thank-offerings among other sacrifices2 Chro. 29. 31 33. 16. for Gods service and glory instituted of old; and he that offereth me thankspsalm 50. 23. (saith God by the Prophet) giveth me glory: and the Apostle, All things are for2 Cor. 4. 15. your sakes, that the aboundant grace might, through the thanksgiving of many, redound to the glory of God.

That which the Heathen said is true, Gratus animus est meta benignitatis, gratitude is the end of bounty. And it is the condition of our obligation to God, and of Godspsalm 50. 15. to us. Call upon me in ime of trouble, and I will hear you, there is Gods, and thou shalt glorifie me, there is ours.

The Hebrews make Thanksgiving to consist of four parts, according to the four words used by thankful persons in Scripture.

1. Confession or acknowledgement, Confitebor, I will confesse, that we have nothing

1 Cor. 4. 7.

but that we have received from God. That our help cometh from the hills from

psalm 121. 1.

[Page] no inferiour creature, from above [...], from the Father of lights. Nor must we conceal

James 1. 17.

what we have received. Saint Augustine saith, that as he Qui putat se habere quod non habet temerarius est, he is rash that thinks he hath that he hath not, so he qui non [...] quod habet ingratus est, that confesseth not what he hath is unthankful. And therefore we must acknowledge them, as data not innata, as of Gods gift, not of our own acquiring.

2. The second is contentment and complacency in Gods gifts by a gratefull acceptation of what it pleaseth God to bestow upon us, complacui, I am well pleased. King David may be a pattern to us in this point. The Lot is fallen to me in a fair ground, yea

psal. 16. 6.

I have a goodly heritage, it liked him well, he desired no more. For as Saint Bernard saith Spiritui gratiae contumeliam facit, qui beneficium dantis grata mente non suscipit, The undervaluing of gods blessings by not being content with what he sends

In Eph.

us is a reproach to the spirit of grace. And it was the disease of the Israelites fourty

In Johan.

years together. Of which Saint Augustine saith, De nulla re magis Deum offendisse

philip. 4 11

ille populus Judaicus dicitur, quam contra Deum murmurando, The Jews offended

Heb. 13. 5.

God in nothing more then in murmuring against him. Saint Paul learned better that is, to be content in whatsoever estate he was. And his counsel was, be content

psal. 66. 14. 111. 1. 40. 9. 35. 14. 57. 10. [...]. 16. 40. 9.

with that ye have.

3. The next is Promulgation or publishing to others the benefits we receive Anuntiabo, I will declare. I will tell you (saith the Psalmist) what God hath done to my soul; and in another place he saith, he will not onely tell it in private, but publickly in the congregation, and in magna congregatione, in the great congregation: and (that being not enough) to all the people and among all nations. And yet higher, to his seed and posterity, and beyond that, to all generations to come. Which he hath done, we see it. For as Saint Chrysostom saith well, Optima beneficiorum custos est ipsa

Hom. 25. in Math.

memoria beneficiorum, et perpetua confessio gratiarum, The best preserver of benefits is the memory of them, and perpetual thankfulnesse for them.

4. The fourth and last is Incitatio, a stirring up or provocation of others to do the

psal. 95. 1. 147. 12. 148. 1

like. Venite, O come let us sing unto the Lord &c. Saith the Psalmist. And praise the Lord O Jerusalem, praise thy God O Sion. And again praise ye the Lord, Sing unto the. Lord a new song, and his praise in the congregation of Saints. And his last Psalm is all incitation, not onely to men, but to the creatures, to perform this duty.

Now as there is Deprecation, or intercession, for others so this duty of thanksgiving is to be performed not onely for our selves, but also for others; in which the first example we have in Scripture is Abrahams servant, after he had found a wife for his masters son, Gen. 2. 27. So did Daniel for the secret revealed, Dan. 2. 20. Moses composed a song for the deliverance out of Egypt, Exod 15. 1 Deborab and Barak for the victory over Sisera, Judg. 5. and so Saint Paul usually begins his Epistles with thanksgiving for others, as Rom. 1. 8. 1 Cor. 1. 4. and 2 Cor. 1. Ephes. 1. 3.

To stir us up to this duty of praise, King David hath the commendation above all other of the Patriarches for his exact performance of it, in all the parts above1 Sam. 13 14. mentioned and in this respect was called a man after Gods own heart, as Samuel told Saul. S. Chrysostom examining why he was so stiled rather then Abraham and Moses and the rest, saith, he could finde no other reason for it but this, because (God desires that his name should be exalted and praised above all) he laboured more plenteously in this point then any other, and in that respect deserved that title better then any other. In the 55. Psalm he professeth that he will keep his hours for prayer. Inpsal. 55. 17. the Evening and morning and at noon day will I pray. But for praises in the 119psal. 119. 164. 175. Psalm, Thrice a day shall not serve, but seven times a day do I praise thee. Yea he would praise God at midnight, Psalm 119 62. Psal. 6. 7. and Psal 118. 17. and Psal. 39. 15. And the desire he had to have his life prolonged was, to praise God, O let me live (saith he, and wherefore) and I shall praise thee, and this the rather, because he knew that it was not onely the end of mans creation, but of Angels alsoLuc. 2. 14. whom he desired to imitate, who continualy praise God. It was & is their song, Glory be to God on high: and in the Revelation, Blessing, glory, and wisdom, and thanksgiving,Apoc. 7. 12. psal. 108. 1 and honour, and power, be unto our God for ever and ever. And in this respect it was that David accounted his tongue the best member he had and called it his glory because he employed it to the glory and praise of God: which was the end why God created both it and all the other members.

[Page] And as it was the cause why God created man, so was it also of all the creatures;psal. 19. 9. and they (as the Psalmist saith) perform their duty herein. The Heavens (saith he) declare the glory of God, and the firmament sheweth his handy work &c. Insomuch as we see that he calleth upon the very worms to performe this duty; upon which Saint Chrysostoms note is, that they were in worse estate then worms that neglect it.

But for the Church there it is the most natural duty that can be performed; In thy Temple every man speaketh of thy praise: what is preaching: predicare, but topsal. 29. 9. declare to all the world, his benefits of creation, redemption by Christ, and other benefits we have by him, in publishing whereof we praise and honour God, and therefore the conclusion of all sermons is with a Doxology, To whom with the Father &c. be all honour &c. As was usual with the Fathers. For the Sacraments, that great mystery which is the complement and perfection of all our service on earth, is called [...] a thanksgiving; for what is it but a solemne commemoration of that grand mercy and benefit of our redemption by Christs sacrifice upon the crosse, and therefore it ends with a gloria, Glory be to God on high &c. and for prayer, we pray, that we may have matter of praise, yea praise for benefits received must be joyned and goe along with our prayers, els they are not acceptable, so that we in all our church exercises tend to this.

The Psalmist saith of unity, that it is good and pleasant. The Fathers observepsal. 133. 1. from hence. the excellency of vnity; for that some things are good, but not pleasant, others pleasant, but not good, but this is both. The same may be said of praises, the Psalmist tells us, that it is both good and pleasant, and addes a third thing, for whereaspsal. 147. 1. some thinge may be both good and pleasant, but not comely, he therefore saith, that it is both good and pleasant, and a comely thing to praise the Lord, and to be thankfull.

Besides this, lets consider, that this is a profitable and an excellent service, profit is a great mover, and all excellency without this is contemned. Here is excellencyAct. 20. 35. and honour for beatius est dare quam accipere, It is more blessed to give then to receive. Now here we give some thing to God, and there is nothing els we can give or return to him for his benefits, quid retribuam, saith David, I will take the cup of salvation &c. that is, offer the sacrifice of praise. that's all I can return. God esteems it an addition to his honour, and therefore it is called magnifying, glorifying and sanctifying of his name, as if we made him hereby more great and glorious and holy then he is. And as the duty is thus excellent, so it is profitable; for we never give praise and thanks, but we receive some thing: Deus vult nos gratos esse ut capaces simus majorum benificiorum, by gratitude for benefits received, we are fitted for greater benefits. Ten lepers were cleansed, and onely one returns back to give thanks, who hereby became capable of a greater mercy; Christ tells him, his faith had saved him. Our gratitude is never done gratis, but gets a reward; as there is first ascensus orationis, the ascent of prayer, and then descensus gratiae, a descending of grace.

So as Bernard saith, when there is recursus gratiarum, a sending back of thanks, then there is a new decursus gratiae, a descending of benefits, and si [...] recursus gratiarum, cessat decursus gratiae, if thanks be not returned, there will be noe more return of grace and other benefits: that grace we have received, if it stand still, and be not in recursu, in perpetual succession by returns, then like water (to which its oft compared) it stands still, and putrifies: and rots all the gifts and graces bestowed formerly. The same Father on Act. 7. makes a question, why those excellent and rare examples of grace and vertue, which were so common in the primitive times, are not now seen; we have the same beginnings they had, and we admire those that continue, as thy begun in grace, but they not onely continued, but increased, and went forward, and had their gifts increased, which is, as he saith, because Gods hand is not shortned, or his good will altered, but our thanksgivings are scant and thinn sowen, and therefore our harvest must be scanty and thinn too, and therefore he saith vae [...] nostrae propter ingratitudinem, wo to our age for unthankfulnesse; this is the reason why there is not the same progresse of grace in us as was in them. For as Prosper saith, Gratiae nullum certius est signum quam gratiae, there is no surer signe of grace then thanksgiving. Nay we see that we [Page] are tied to it, though we should be prohibited from it. it must needs be an excellent duty which must not be omitted, though forbidden by God. Our Saviour when he had healed the leper, inhibited him from telling any body what he had done unto him: yet we see he [...] it, and it is recorded to us for his greatLuc. 5. 14. Mar. 5. 20. praise, and this was a godly disobedience, for it was onely a commandment of trial, as some think.

Now there are five rules to direct us that our invocation may be rightly grounded.

1. It must be [...], it must have life in it. Saint Bernard saith, upon that

Psal. 40. 15.

of the psalm [Cor meum dereliquit me,] nihil in mundo fugacius corde, ther's nothing more fleeting then the heart. Our extravagant thoughts come so thick upon us in our prayers, that they hinder our prayers from ascending unto God. And it is a common fault, our prayers are exanimes without life. And therefore the Psalmist begins and ends a Psalm, praise the Lord, O my soul, and praise the Lord O my

psal. 108. 103. 1. 42. 4. 62. 8.

soul, and all that is within me praise his holy name: we must not onely have a tongue but a soul to praise him. I powre out my heart by my self saith he; and so he willeth others, powre out your hearts before him. And the Apostle, I will pray with

1 [...]. 14. 15.

the spirit and will pray with understanding also. And indeed ordinary civility should teach us thus much, to do no lesse to God, then to men, to minde that which we speak to him. But the neglect of this is much augmented by an humour of men in our age that are much delighted with long prayers in private, praying beyond the measure of their abi ities. Saint Augustine speaking of the Monks of Egypt and their worship,

Epst. ad probam.

saith dicuntur fratres Egypto crebras orationes babere sed eas brevissimas, et raptim quodammodo [...], the brethren in [...] are said to pray often, but their prayers were very short, and ejaculations &c. and his reason was, ne per productiores moras evanescat atque hebotet intentio, lest by long continuance their good intentions should vanish and grow dull. These ejaculations were a remedy against dulling of our good intentions, and therefore his advise is, intentio non est obtundendae si [...] non [...], our intention is not to be blunted if it cannot hold out; and si perduraverit non cito [...], if it can hold out, it is not to be broken of: for indeed we have need of all helps to our devotion, which is easily interrupted. Cupio [...] fieri (saith he) sed non [...] cogitationes vanae, I desire to be saved, but my extravagant thoughts hinder me Domine vim [...] a cogitationibus meis responde pro me, Lord I suffer violence, answer thou for me. The 119. Psalm is full of these ejaculations, and every one of them is a prayer. The Lord will not take notice of those ascending thoughts, but of our prayers, if they displease us, and if in our drawing neer to God we cannot drive away those fouls from our sacrifices, yet if we have a care to prepare our hearts, short ejaculations will be effectual though we be not cleansed according to the purification of the sanctuary, as Hezekiah speaks 2 Chron. 30. 18. 19.

2. Our prayers must be constantes. For he that wavereth in his prayers (saith

Ja. 1. 6.

Saint James) is like a wave of the sea driven and tossed with every winde, prayer is Interpres spei as the Fathers terme it, and hope is the Anchor of prayer and if

psal. 145. 18.

this anchor fail, we shall flote up and down, nay we shall receive nothing of the Lord, Tertullian calleth prayer breviarium fidei the abridgement of our faith.

Jac. 1. 7.

Whatsoever we pray for according to Gods promise, we must beleeve that we shall receive it. for as one saith non frustrain Deo positae sunt spes et precs, quae

Mar. 11. 24.

cum recte fiunt inefficaces esse non possunt, Our hope and prayers are not placed upon God in vaine, which cannot be uneffectual when they are in either aright.

3. They must be [...]. They must be made in the spirit of humility, els are they no prayers; the Hebrews call such prayers and no prayers. We see the humble supplication of the Publican was accepted, when the vaunting prayer of the Pharisee was rejected. God turns himself to the prayer of the poor destitute.

Luc. 18.

Saint Bernard saith concerning this and the last qualification, Quando fidelis et humilis

psal. 102. 17

Dan. 9. 18.

et [...], [...] sine [...] penetrabit, unde certum est, quod [...]

Born.

[...], whensoever our prayers are faithful, humble, and fervent, we may be assured they will pierce the heavens, [...] will not return empty.

[Page] 4. Our prayer must not be absurd, oratio sine ratione, prayer without reason. As accedere Deum pro pace sine pace: pro remissione peccatorum cum retentione, as Tertullian saith, to come to God for peace without peace, to pray for forgivennsse, and be far from forgiving ourselves. Our Saviour sets us a rule to pray, forgive us, as we forgive others; how can we say to God forgive me, and to our brother pay me? who so stoppeth his ears at the cry of the poor, he shall also cry himself, and shall not be

pro. 21. 13.

heard, as the wise man speaks. If there be a receiving there must be a giving. When you pray (saith our Saviour) forgive, if ye have ought against

Mar. 11. 25.

any, that your father also which is in heaven may forgive you your trespasses. And thus our prayers shallbe reasonable, otherwise prayer withour charity, is as they call it, the prayer of Cain, who offered sacrifice to God and murthered his brother.

Judith 7. 30.

5. It must not be the Bethulians prayer. Help must come within five dayes, or els farewell prayer. This is contrary to our Saviours rule, who taught men to

Luc. 18. 1.

pray, and not to saint; and to the Apostles, Pray without ceasing. Yet it is not

1 Thess. 5. 17.

meant, that we should ever be praying, and doing nothing else, as the Euchita dreamed,

ad Probam

or that God is pleased with many words, or battology for non in sermone

Epist. 121.

multo sed diuturno offectu, not in many words but with long affection, as Saint Augustine.

Luc. 11.

Nor is it our Saviours meaning in the parable of him that went to his friend for loaves, that he knocked at the door continually but interpolatim ever and anone till he was heard; non continua interpellatione, sed interpolatione, our prayer must be renewed often. for in this frequency and continuance in prayer there are two extreames to be avoided.

Aug. haer. 57.

1. First that which Saint Augustine tells us was in the Euchites, as before, who never

ad quodl. vult deum.

left or discontinued prayer, but neglected all other duties of religion; which was condemned by the Church as an heresie.

2. The other is that which Isidore mentioneth of some, that hold, that men

L. I. C. 22.

were onely to pray in the night, and to spend the day in other affairs. These are like our noctna owles that never cry but in the night. The practise of many among us is like theirs, that pray not but when they are in their beds, if then; both these must be avoyded, and we must walk in the middle way.

There may be a defect also in the manner of praying, when it is not qualified so as we have above specified. Also our thanks may be in this two wayes defectiveNumb. 11. 6.

1. when a man hath benefits and slighteth them; now our soule is dried away, we can see nothing but this Manna. It was the Jewes fault to murmur unthankfully.

2 Kin. [...]. [...]

2. Or our thanks may be formall cold, and carelesse, vsu magis quam sensu, of course, and not from a true sense and feeling: such sacrifice to their own net. Hab. 1. 16. Naaman received a benefit, and he would be thankfull, for when one talent was asked he would give two.

Now because prayer is the means to obtain all other graces, it cannot properly be said to have means to obtain it. Yet are there diverse helps to it.

1. There is no greater help or spur to prayer, then the consideration of our own wants, and imperfections. by taking a view of our soules, and frequent examining our own hearts, whereby we come to see the evils we are most inclinable to, and the good things wee want. This knowledge and sense of his own wants made David thirst after God, and powre out his soule before him, Psalm 42. 1. 2. 4. 5.

2. Another help is the remembrance of Gods benefits to us. King David was so well versed in this duty that there is not a benefit he received, or that we may, but that there is a Psalm for it psal. 40. 3. He had still canticum novum for beneficium novum, when he wants any singular benefit, then he reckons up the lesser, which Saint Augustine calls, colligere fragmenta, the gathering up the fragments, and these he made great account of, and as the woman of Canaan was thankful for the crums, Mat. 15. 27. so was he for the least mercies: when he had no new benefits then he takes up old benefits and makes of them a new song, as Psal. 38. and 70 and rather then faithe remembers to God and gives thanks for his wonderfull forming in his mothers womb Psal. 139. and sometimes enlargeth himself to those benefits that are common to all the world, as psal. 8. 19. 104. yea to the very wild asses quenching their thirst in the wildernes

[Page] 3. Another is fasting and alms, which the Fathers call the wings of prayer. S. Augustine saith, Jejunium orationis robur, oratio vis jejunii, fasting is the strength

Ep. 121.

of prayer, and prayer the like of fasting. And jejunia & elemosynae orationem juvant,

1 Cor. 7. 5.

fasting and alms are assistants to prayer. These both are the wings that prayer mounts

Dan. 4. 24.

up by. Illud hanc corroborat, haec illud sanctificat, as fasting strengthens our prayers, and prayer sanctifies our fast, so alms.

4. If our own prayers be weak, then are we to desire the prayers of the Church, according to S. James's direction. Si oratio tua fulmen sit (saith one) ascendat ad coelum

James 5. 15

sola per se: otherwise esto gutta in nube grandinis, if thy prayer be fervent, or as a thunderbolt, it may ascend to heaven by it self, but if it be as a drop in a cloud, it will need the help of others.

5. If none of all these help, yet there is oratio fidei, as well as oratio sensus, though I cannot have the prayer of feeling, yet I may have the prayer of hope. For spiritual duties are likened to seed, of which harvest comes not presently, but lie in the [...] of the earth till the time that the Lord fructifie.

The signes of praying aright, or that our prayers are rightly qualified, and like to prevail, are diverse.

1. Earnestnesse of the soul, when that sends out sighes and groans unutterable,

Rom. 8. 26.

gemitibus non sermonibus, constat hoc negotium, this businesse consists not in words but groans.

2. The second signe is, if a man have a taste of Gods mercy in the remission of his sins. The Prophet David being before cast down, presently saith, Verily God hath

psalm 66. 19.

heard me, he hath attended to the voice of my prayer. S. Augustine asketh how David knew this, and answereth himself, habuit gustum aliquem divinorum, he had some taste that God had forgiven him his sins.

3. The third is, when a man continueth in a patient waiting of Gods leisure, as King David did. [...] till God came to him he would walk in a perfect heart, and take no wicked thing in hand, O when wilt thou come unto me, saith he, I will walk

psal. 101. 2, 3.

within my house with a perfect heart.

1. The signes of true thankfulnesse likewise are diverse. The first is, when a man feeleth himself filled with marrow and fatnesse, as rapt with consideration of Gods

63. 6.

favours and benefits.

2. When a man is jealous of his own ingratitude, that after his cleansing he wallow no more in sin, and lest he make himself uncapable of Gods hearing his prayer for any more mercies.

66. 16.

3. When beneficia become veneficia, when his benefits charm us, and make us

58. 5.

withstand strong temptations; as Joseph did: though his Mistris tempted him very

Gen. 3. 9.

strongly, yet he answered her, My Master hath done this and this for me, how can I then do this great wickednesse, and sin against God? This is a great signe, that a man is truely thankful unto God, that when God hath bestowed his benefits upon him, he is the more careful thereby not to break his law.

4. The last signe is, when we defer not our thanks. A type of this was in the law. The

Levit. 7. 15.

sacrifice of thanksgiving was to be eaten the same day, not kept longer. No procrastination of thanks. Nihil citius senescit gratia, nothing grows old sooner then thanks.

Now concerning the sixth rule, as in the former, we are to procure this duty to beRule 6. performed by others.

1. Saul, when he should have betaken himself to prayer, thought the enemies

1 Sam. 14. 19

came too fast, and not only layed away the ephod himself, but willed the Priest to withdraw his hand; it is noted by the holy Ghost to Sauls infamy. Therefore as we are to avoid all impediments to our selves, so are we not to discourage others with them in Job. Who is the Almighty that we should serve him, and what profit should we have

Job 21. 15.

if we pray to him? One of the Fathers maketh this answer, Beneficium projicitur ingrato, collocatur grato, a good turn is cast away upon an unthankful man, but bestowed

Luke 7. 35.

upon a thankful person. He is kinde unto the unthankful and evil.

2. And as we must not hinder others, so for the affirmative part, the invitation, we have Davids, and it is in the beginning of our Liturgie, O come let us sing

psalm 95. 1. 34. 3.

unto the Lord. O come let us worship and fall down. And, O praise the Lord with me, and let us magnifie his name together. But especially in the hundred

148.

fourty eighth Psalm, he is not contented onely to the company of men in this duty, [Page] but dragons, snow, fire, and all creatures, not that they could praise the Lord, but that there is not the basest creature of them all that had not cause enough to praise the Lord if they could. And thus much for prayer.

CHAP. XII.

The seventh vertue required is, Love of God. That God is to be loved. Of mercenary and free Love. The excellency of Love. The measure of Love. The opposites to the Love of God. 1. Love of the world. 2 Self-love. 3 Stupidity. 4. Loathing of God. All the motives of Love are eminently in God. 1. Beauty. 2. Propinquity. 3. Benefits bestowed. Six signes of Love. Of drawing others to Love God.

THe next duty is Love. The same which the Apostle saith of the Law to have been 6 for a time till the promised seed came, may be said concerning the other affections and their actions that they were onely till the love of God came, of which the Fathers say, that occupare amorem, to have love in us drowneth all other affections. For we have fear first, and being delivered from that we feared, we love, and being heard in what we hope and pray for, we love God, and say with the Prophet, dilexi quia audivit, &c. I love the Lord, because he hath heard my voice.psalm 116. 1. There is a coherence between love and prayer. We have formerly said that to enjoy and have a thing, we are first to know it, and the knowledge of it breeds in us a true estimate of it, and the estimate of a thing makes us love it, so habere Deum, est scire to possesse God is to know him, and this knowledge breeds a true estimate of God, whereupon we love him; for according to our estimation our love is more or lesse to that we have.

These affections of fear and hope are for this end, that when God hath bestowed on us the things we either fear to lose or hope to enjoy, we may the better esteem of them. For as cito data vilescunt, we sleight those things which are easily got, when we can but ask and have; so the things we have felt the want of so long, and for which we have been humbled, when they come, we will the better regard them, and love him the better for them.

The object of love is bonum, in which the very natural reason of man hath found two properties: viz. that it is 1. Communicative. 2. Attractive.

1. Every good is desirous to communicate it self to as many as are willing and meet to partake of it. As we see in the Sun and other celestial bodies in the natural elements; so there is in God a quality of desiring to communicate his goodnesse: and indeed it was the cause why he created all things, to have a church, and to shew his glory and mercy on it. So that the minde of man seeing this nature in God, consequently hath a desire to it, and that desire goeth so far, till it come to a conjunction, and that to an union, ita conjungi [...] uniantur; because by the union of two good things there will come good to the desirer, which he had not before, and whereby he is made better.

2. Secondly, it hath vim attractivam. It hath been said, that if inferiour things be coupled and united with things of more excellent nature, they are thereby made more noble. As a potsheard being covered with gold. As on the other side, things which are excellent being joyned with viler, are made more abject: as the minde of man with inferiour creatures. And there can be nothing which can make the minde more transcendent, then the conjunction of it with that which in it self is all good, and containeth all good things, and that for ever, and from hence ariseth this attractive property and force: for in every good there is that force, which allureth. And therefore to shew us this good, it is nececessary that faith and knowledge precede. Bonum non amatur (as the School-men say) quod non cognoscitur, the good that is not known, cannot be loved. For if it were known (it being the natural desire of all to be better) we should love it, to be the better by it. It is therefore well said, That good things have no greater enemy then ignorance. Knowledge and faith then (as is said) shewing [Page] us this good, love will be stirred up in us, and then follows unio affectus the union of the affection, all that we can have here; and in the life to come, instead of this fruition by faith, fruition by cleer vision.

There are two sorts of love. 1. Amor mercenarius, a mercenary love. 2. Amor gratuitus, a free love.

They are distinguished thus: when a man loves his meat and drink, and when he loves his friend or brother; it is certain these loves are not all one: in the one there is a desire to have the thing loved, that he may make use of it for his own benefit, for the present, not caring what becomes of it after; but his love to his friend, is to do him good, for himself, or for his own sake; and it includes in it bene velle, & bene facere, to wish him good, and to do him good: in the former á man looks at himself, and his own good onely, in the other at his good whom he loves; the first is, amor concupiscentiae, the other amor amicitiae. The Philosopher distinguishes them by Vnde, & Quo, whence and whither. In the first love the question is made by Quo, in the other by Vnde. In the first we ask, what good comes to us by it: in the other, what good it hath in it self, though it be no benefit to us. The one hath an eye that looks inward on our selves, the other outward upon others. Yet these two though they may be distinguished, yet are not alwayes divided: for the one oft-times is the beginning of the other, both in our loves to God and man; for those that have been beneficial to us, though we love them at first for the benefits we receive by them, yet afterwards we come to love them for themselves.

1. The first ariseth from hope. Because a man being cast down by fear, conceives hope upon Gods promises, then sending forth prayer receiveth fruit, and saith,psalm 28. [...]. 21. Praised be the Lord, for he hath heard the voice of my humble petition. And thou hast given me my hearts desire: which fruit stirreth up the first love, and this amor concupiscentiae, the love of concupiscence, which goes before [...] gratuitum, free love; for as the Apostle saith, that is not first which is spiritual, but that which is natural, or carnal; and then that which is spiritual: so free love of God for himself is not first, but first we love him for his benefits, and then for himself, and this is true love. Therefore it is said that [...] vertues, of clemency, affability, liberality, &c. were greater then Cato's, of justice and fidelity in his dealings; because the former looked at the good of others, these reflected upon himself, and his own good. That which is natural will be first, [...] before amicitia, or benevolentia, and this is the inchoation of the other. Perfect love is not attained at first; for nemo repente fit summus; now S. Chrysostome wondreth how men can slip themselves out of this love: for if they will love any for his benefits, none bids fairer for this amor mercenarius then God; for he offereth for it the kingdom of heaven. The Fathers compare fear to the wildernesse, and these two degrees of love to the land of promise; this mercenary love to that part of it, which lay beyond Jordan, and the other to that part upon which Sion and Jerusalem stood. For amor gratuitus which looks not at reward, Saint Bernard saith, that Deus nunquam sine praemio diligitur, our love to God is never unrewarded, though sine intuitu praemii diligendus est, he ought to be loved without looking at the reward. The Apostle respected his own commodity so little, that he wished himself accursed, that the glory of God might shine in the salvationRom. 9. 3. of Israel. It is lawful to love God for his benefits, for God uses them as motives to stir us up to love him, and the best of Gods servants have so practised: Moses looked at the recompence. Hebrews 11. but we must not rest there, nor love him onely or chiefly for them, but for himself; otherwise we love not him but our selves: ratio diligendi est Deus ipse, modus sine modo, the cause of our love must be God himself, and the measure without measure, saith S. Bernard.

Some divide love into Quoniam, & Tametsi, Because, and Although.

1. The first is that which is called mercenarius. I love the Lord, saith the Psalmist, and why? He is my defence. Psalm 18. 1. And in another place, Because he heard my voice: yet seeing David did not love God onely or chiefly for his benefits, his love was not properly mercenary, but true, though not perfect.

[Page] To shew the excellency of love, S. Paul hath a whole chapter, wherein he prefers1 Cor. 13. it above all other vertues: and saith in effect. If a man for his knowledge and elocution might be compared with Angels, and by his faith were able to remove mountains, and by his liberality had relieved the poor with all his estate, and for his constancy had suffered martyrdome, yet were all these vertues little worth, except they were joyned with the love of God. And in the end of the Chapter afterVer. 13. this general commendation of love, he prefers it in particular above Faith and Hope.

1. If we take the dimension of it, it is greatest both in breadth and length of all other. For whereas Faith and Hope, are restrained within the bounds of mens persons and to singulars, this dilateth it self and extendeth both to God and man inLib. confess. general, to our selves, our friends, yea to our enemies. S. Augustine saith, Beatus qui amat te, & amicum in te, & inimicum propter te, blessed is he that loves thee, and his friend in thee, and his enemy for thee. And this is the latitude.

2. In longitude also. For whereas the other are but in us in the nature of a lease, but for terme of life, the gift of love shall be as a free hold, and continue for everMatth. 22. 40. in heaven. Our Saviour maketh both the Law and Prophets to consist of one Commandment, namely Love. And the Apostle reduceth all to one head, and if there were any other Commandment, it is briefly comprehended in this of love. And it is our Saviours mandatum novum; admit that all the old Commandments were cancelcelled,Rom. 13. 9. yet this new commandment ties us to the duties of all. And indeed S. John John 13. 34. saith, (commending this duty,) Brethren I write no new commandment unto you, but an old Commandment; for both the old and new are all one. There is both in the1 John. 2. 7. old and the new a Diliges, thou shalt love.

But that which is beyond all these, and imposeth a necessity upon us to observe it is, that whereasnone of the other vertues are mutual or reciprocal, nor indeed are properly said to be in God at all, as faith, hope, &c. this is: here is [...]: if he reprove us, we must not reprove him; if he promise and threaten, we cannot promise or threaten again; but if God love us, we must love him again. S. Gregory saith, Magnum est vinculum charitatis, quo & ipse Deus se ligari voluit, the bond of love is great, with which even God himself was content to be bound. And S. Bernard saith of it, that solus triumphat de Deo, it onely triumphs over God; and addes, Nescis quid majus dici debeat in laudem tuam, O charitas, deduxit Deum de Coelo, hominem invexit in Coelum, hominem Deo reconciliasti, & Deum homini placasti, thou knowest not, O love, what may be more said in thy praise; it brought God from heaven, and carried man thither; thou didst reconcile man to God, and pacifiedst God with man. And therefore as on the one side we are to consider how willing God is that his affection should grow in us, so are we to weigh what God on his part hath done to stir us up to it. The heathen could say, magnes amoris amor, the Loadstone of love is love; nothing is more effectual to attract love then love. And in that God hath not failed on his part. S. Bernard expresseth toLib. de dilig. Deum. the full, in these six points. Quod prior dilexit nos, tantus, tantillos, tales, tantum, gratis; that he loved us first, being so great, we so little, such kinde of creatures, so much, and without any respect to himself.

1. Prior. S. John proves this point. Herein is love, not that we loved him, but that

1 John 4. 10.

he loved us. It was not our love first to him that caused him to send his Son to be a propitiation for our sins, but his first to us. S. Augustine saith, Nulla major est ad amorem [...], quam praevenire amando, & nimis durus est animus, qui se [...]

De [...].

nolebat impendere, nolit rependere, there is no greater alluring to love, then to anticipate by loving, and that heart is too hard which will not requite, though not love first.

2. Tantus. Of Gods tantus we may rest our selves upon S. Augustine, and go no further. Tantus ut non liceat conari exprimere quantus, so great that it is not lawful to endeavour to expresse his greatnesse: it transcends all the learning and witt of man to expresse his greatnesse; and yet he condiscends so low as to love us.

3. Tantillos. Worms and no men. This we see in Job, and in the Prophet David;

Job. 25. 6.

and being but worms he loved us: Nay further, as the Apostle speaks, cum nondum

psalm 22. 6.

essemus, being not yet born; we cannot be lesse then not to be at all, and yet, even then

Rom. 9. 11.

he loved us, when we were not.

[Page] 4. Tales. when we had estranged cur selves from him and served his enemies

Rom. 5. 10.

then he loved us; nay when we were our selves his enemies.

5. Tantum. Saint Chrysostame upon that of Saint John, [God so loved the world]

John 3. 16.

In comparison of Gods love with others, all adverbs may be left out, no sicut to this

Ephes. 2. 4.

sic, The Apostle may well call it great love. He spared not his own Son but delivered

Rom. 8. 32.

him up for us all. This for Gods tantum.

2. God the Son hath his tantum too. For our sakes he left heaven, the Society of God the Father, Angels and Saints, and endured upon earth. 1. Infamy. 2. Poverty, 3. Sicknes. 4. Enmity. 5. death. The Philosophers [...] five fearefull things.

1. He had ignominy and reproch; and that not onely while he lived, as the

Mat. 12. 24. 27. 63.

Pharisees slandered him to deale in sorcery, to cast out Devils in the Devils name, but when he was dead too. The same Pharisees told Pilate

Esa. 53. 3.

that he was an impostor and deceiver: He was despised, saith the Prophet.

2. For the want of necessaries you may take his own word, that he was in worse case then souls and beasts. Foxes have holes, and birds of the aire have nests; but the

Luc. 9. 58.

Son of man hath not where to lay his head.

3. For his infirmities. The Prophet Esay describes them at large long before his suffering them. He was wounded for us, and by his stripes we are healed, &c.

4. He was hated above all others, as we may read in the whole story of

Esa. 53. 4. 5.

his life. Though he did much good and many miracles among them, yet

John 5. 18.

they so persecuted him, that ost times they were ready to stone him, and never left him till they brought him to the last part of the five, which he suffered upon earth.

5. And that was death. This also he suffered for love of us. And greater love

15. 13.

then this hath no man, then to lay down his life for his friend; yet Christ suffered a shameful death for us, that hated him, and were his enemies; and as the Apostle saith, hereby (if all other signes of his love move us not) perceive we

1 John 3. 16.

his love, because he laid down his life for us. And in this particular is that in the Canticles confirmed, love is as strong as death: such love is perfect

Cant. 8. 6.

love.

3. The holy Ghost is not without his Tantum. For after the Passion of our Saviour, when Christ was ascended, he vouchsafed to come and dwell among us, and among other his graces to shed his love abroad in our hearts, and to make hisRom. 5. 5. residence with us to the worlds end.

And here we may judge between God and our selves, God may refer it to us, whether he hath left any thing undone, that he might have done, to testifie his loveEsa. 5. 3. 4. to us.

6. Gratis, he loved us without expectancy of any reward from us; we have nothing that can better him, nothing at all. Our goods (or ought else) are nothing to him. The Prophet demands, what reward shall I give unto the Lord? nothingpsal. 16. 1. but love for love. Saint Bernard upon that Psalm is of the same opinion, non est melius 116. 11. nec decentius, quam per dilectionem rependere quodper dilectionem datum est, there is no better or more decent thing then to repay that which is given lovingly, by love. For as S. Augustine saith, Quid est home, quod amaxi vis ab [...], et si non amet te, minavis ingentem poenam? Annon panasatis magna est non amare te, what is man, that thou desirest to be loved by him, and that thou shouldest threaten to punish' him for not loving thee? Is it not punishment enough not to love thee. There needs no punishment to sorce us to love our meat and drink, and other natural things, and yet we see that to bring us to the love of that which is supernatural we need threats and rewards; so resractory is our nature.

And now we come to that which is commanded (by the first rule) which is love; whether it be 1., amore naturali, the natural affection, which is from God, and consequently is by nature due to God: for to love him a quo potentiam habemus amandi, is but equitable. Whether it be 2. amore delectus, with a love of election; for when we have summed up all the objects in the world together, we shall finde nothing to be beloved so much as God. Or whether it be 3. amore [Page]infuso, he it is that hath shed this love into our hearts, and it is fit, that he whichRom. 5. 5. hath scattered, should gather that which he hath scattered. The wicked servant canMath. 25. 24. tell us so much.

Now this love and the measure thereof, as it proceedeth freely, is branched into, 1. Desiderium, 2. Gaudium 3. Zelus, desire, and joy, and Zeale. 1. A desire of God, while we feel not the assurance of his spirit in us; and then we complain with the Prophet, like as the hart desireth the water-brooks, so longeth my soul &c. 2.psal. 42. 1. The other of joy remaineth, when this desire is fulfilled; cum [...] desiderium, posuit gaudium, this desire wrought in our hearts by the holy Ghost produceth those fruits mentioned Galat. 5. 22. Joy, peace &c. And when our desire is hindred that it cannot be obtained, then cometh 3. Zeale. Jra est vindex laesi [...], anger is the revenger of desire not satisfied: and this is called sacra [...], an holy boyling of grief and anger incensed against all impediments: and it is one of the signes of love, for quinon Zelat, non amat, he that is not zealous loveth not. He that can discern the impediments to Gods glory, and not be desirous and earnest to remove them, hath no love in him.

The measure of this love must extend to this height, as to be ready to hate parents, those that depend upon us, yea our own souls, if they could come in competition with it, as Saint Luke hath it; but Saint Matthew in more gentleLuc. 14. 29. termes, he that loveth father or mother, son or daughter more then God is notMat. 10. 37. worthy of him, that is, when their commands contradict Gods, they must reject them.

The law saith, that we must love the Lord with all our heart, with all our mind,Deut. 11. 13. with all our strength, and with all our soul. As the heart is said improperly to beleeve, so is the minde said no lesse improperly to love; yet here love is ascribed to all parts and faculties, which must all concur to the love of God, either directly or by consequence, either per actum olicitum or imperatum, as the Schools speak. Saint Bernard hath this meditation Quia fecisti me, ideo me tibi debeo, [...] cum renovasti, quantum? Dicto me fecisti, sed renovasti me multis dictis, factis, passis. The remaking cost more then the making; and with this second making came the gift of God himself. Nisi dedisset se (saith the same father) non reddidisset te. Si me solum mihi reddidisset, potui me illi denuo: at cumse mihi, quid illi reddam? If he had given me to my self, I could have given my self to him again, but giving himself to me, if I would give my self to him a thousand times, it were not sufficient recompence for such a gift. Yet this is to our comfort which he addes. Etiam si non possum amare ultra quod possum, si possim velim: et si minus reddo, quia minor sum, quia tamen tota anima diligit, [...] deest ubi totum est, Although I could not love beyond my ability, yet if I could I would: and if I render lesse because I am lesse, yet because I love with all my soul, I want nothing, which is all that God requireth, and we must labour to attain to.

Now for the negative part.

1. The first thing forbiden is Dilectie inordinata [...] as Saint Basil calleth it, a disordered love. whereas God should stand highest in our love, and ought to have the first place, and nothing should be loved extra Deum, and yet we lovephil. 3. 19. other things more then God, or not with subordination to God, then our love is out of order. It hath been said, that not onely the committing of evil, but desertio meliorum, the leaving of that which is best, is sinne; so is it in the love of God, if we leave the better, and make choice of the worse, it is sin, whether it be to make our belly our god, or earthly things, or to bestow the honour due to God upon our selves; primatum gerere, to usurpe a primacie above God: in these cases our love is out of order. For pro deo colitur quicquid praecaeteris [...], [...] amor meus Deus meus, whatsoever is loved above other things is worshipped as God; for what we love best, that is our God. Every man hath something that he preferres before all other, and that is indeed his Idoll rather then his God.

This exorbitant and irregular love is of two sorts. Amor mundi, or Amor sui, love of the world, and love of a mans self.

1. For the love of the world. S. Augustine saith Si possimus homines excitare, et cum [...] pariter excitari, ut possemus esse amatores vitae permanentis, quales quotidie videmus vitae fugientis, his wish is, that we were as forward to love the world to come, [Page] as we are to affect this present transitory world. The Philosophers say, that the soul of man is placed in loco medio inter Deume [...] creatur as, hath a middle place between God and the creatures. And that which stands in the midst of two things cannot move to both but motibus contrariis by contrarie motions. Certainly this is the case of the soul, it standeth so in regard of God and the world, and cannot move to both but by contrary motions. Now because through the corruption of original sinne the soul is a based, it apprehendeth worldly things best because they are neer et illis nos ingurgitamiss. we fill our selves so with them, that we have no tast of heavenly things; according to that of the wiseman Anima saturata calcabit [...], the full fed despiseth the hony comb. And therefore to correct this humour,

prov. 27. 7,

we must jejunare fast, and weane our selves from the world: for if we glut and cram our souls with worldly pleasures, we can have no tast of God and so come to despise or neglect him.

2. Besides this there is amor sui, self love; and this is harder to represse then the other; and it is that wherewith men are wilfully infected, and till a great measure of the spirit poslesse their hearts they will not be able to rid themselves of it. and therefore it is that Prosper saith, Amantes donantur sibi, these men that over love themselves are given up to themselves, so that thy loosethe love of God. And this humour hath two degrees 1. when we think better of our selves then we are, and so loue our selves better then we should. 2. when we prefer our selves in our love before God. The first is a degree to the second; for when man have tasted worldly things, though base, then nothing wil have any relish with them but those and so many come to say of God with him in Plautus, Malo me ista mulier plus amet quam [...], so brutish are many in their hearts, and in their doings proclaime it, that they had rather have the favour of this man or woman. then of God. Saint [...] defines this to be inordinatum [...] motum quo aliquis excellentiam propriam admiratur, This is a disordered motion of the minde, whereby a man admires his own excellency.

2. The second thing here forbidden, is that which is apposed to zeale, commonly called stupor, stupidity, when we account of all things alike, as if there were no difference between good and ill, God and Baal, and we can be content to tolerate both Saint Augustine saith that this stupor is pejus omnibus vitiis, the worst of all sinne: this God punisheth with other grievous sins; for it is an especial prejudice to the love of God.

3. The third is that which the Fathers call nauseam spiritus, which we may call a loathing of God, when the thought of God is a burthen to them. The case of such men is desperate, and it is the very extremity of evil, to which men may come in this life, and though it be more rare, yet it is found in some.

Now all these negatives and affirmatives may be thus examined and known, by the contempt or approbation of Gods laws; not of God himsely, for every man will say, he loves God with all his heart, but of his laws. For the case is alike as between an earthly Prince and us, so between God and us. [...] diligit Regem, diligit legem, he that loves the King, loves his law: and so Qui diligit Deum, diligit verbum, He that loves God loves his word. And this was King Davids touchstone. O how do I love thy Law, saith David, and I have therefore loved thy commandments,psal. 119. [...]. for they are the very joy of my heart:

We will adde something concerning the means, and they are three. 1. Pulcbrum. 2. [...]. 3. vtile, beauty, neernesse, and profit or benefit. Men are moved to love by these or some of these inducements, and all these are eminently in God.

1. Beauty. There is [...]. a visible, and 2. an invisible beauty. The visible is that which attracteth our eyes: one of the Heathen calls it radium [...] the beame of divine essence; and another florem divini seminis, the flower of the divine seed.

This beauty is not that which ought to move us much; it quickly fades: one of the Heathen said Da mihi solem [...], the summers sunne will parch it; Da mihi ventum vernum, the march winde wil spoil it; or Duc unguem trausversum [...] but with thy naile, and it is marred. But the beauty of God (if a man had a glorified [Page] ye to see it) passeth all these. The prophet saith, that he saw the likenes of Godpsal. 16. 11. put in a vision, and it filled him.

2. The invisible Beauty Saint Augustine tells us how to finde. It may be (saith he) that thou lovest a man because he is thy friend, may it not be also that he is an old man? And what lovest thou then in him? His head is white, his body crooked, and his face wrinkled: but thou wilt say, fidelis homo est, he is a faithful man; well, saith he, quibus oculis videtur? fidei. iisdem videtur Deus: with what eyes is that seen? of faith. Why with the same God is seen. God is seen with the eyes of faith by nothing more. And in God we have perfect rest; but set thine eye or heart upon any other countenance, or on any earthly pleasure, thou shalt finde no rest in it; but quicquid est quo [...] occurritur, whatsoever meets with wearines, the same thing in s tigationem vertitur, turneth to wearinesse; it wearieth us, if we fix our eyes but a while upon it.

2. Fropinquity or neern sse. Name any name of neernes (not that of Dominus and servus excepted) and there this love is: and that is a great priviledge of ours,Rev. 19. 10. that the Angels are not our Lords, but fellow servants.

2. But the name of friend is of greater propinquity. Our Saviour saith, I call youJohn. 15. 15. not servants but friends; and such a friend as (notwithstanding his glorious estate) made him not think scorn to be our friend, and in the pinch of our adversity did most of all shew his love to us. [...]. The name of brother is yet neerer: yet we see he vouchsafed to call us so. Go tell my brethren &c. And whereas naturallyJohn 20. 17. if there be many brethren, it qualifieth the affection of Parents, as Jacob loved Joseph more then all his children; here it is otherwise. Besides, brethren accordingGen. 37. 3. to the flesh are a means, that the inheritance continueth not whole. But this brother is so far from withholding any of the inheritance from us as that having two rights, he was content to part with one to entitle us with the same. 3. Besides this he is our father, Deut. 32. 6. and not as a father after the flesh, that begetsLuc. 12. 13 them harly to a benefit, it may be to a curse. 4. He is an husband, married to us. Cant. a jealous God. 5. But yet further, there is one propinquity more; he was not neer enough, when the Apostle said, It behoved him in all things to be like us; butHeb. 12. 17. 16. he took upon him our nature, the seed of Abraham: and that is to be like us indeed in all things, sinne onely excepted, which made us unlike to him; that there might be perfectus a mor, ubi perfect a similitudo, a perfect love where there is a perfect likenes.

3. The last motive is benefit. Set up a Crib and put provender in it, and the OxeEsa. 1. 31. and the Asse will know you for it; so it is in the case of benefit between man and man: they that have more given or forgiven them are apt to love more. Love increaseth and decreaseth according to benefits received. And this the Heathen man could confesse to be but justice, Hoc certe justitiae convenit, suam cuique reddere benificio gratiam, certainly this is consonant to justice, to render thanks for every ones benefit. Now what benefits doth God confer, that we are facti et refecti made and renewed, is from his goodnesse; our own tables will instruct us how bountifulLuc. 7. 47. he is in serving up the creatures for our use; so promotion; riches honour, they come not from men, but from God: Ipse est qui inclinavit corda eorum, whatsoever benefit we receive from men, we are accountable to God for all. If then we are to love for every benefit, then are we not tied to love him, that dedit filium, gave his Son for a price, et spiritum, and his spirit for a pledge, et servat se tantum in praemium, and reserved himself onely for a crown or reward of the love we shall afford him. If we know not his crio, let the Oxe and the Asse reach us.

Now the proper signes of love are patience and obedience, which are also the proper effects of love, of which we shall speak afterwards. Others handle them more particularly, and distinguish them by six several signes.

1. The first is, if the heart be well affected towards God by often thinking of him for our Saviour tells us where our treasure is (or that which we love) there wil be our hearts also. By our hearts our love will be known; and by the thoughts of our heartMat. 6. 21. we may know what we love, what we think of most. We have an example of this in Saint Mark. Our Saviour taught his disciples to beware of the leaven of the Pharisees; now because their thoughts ran upon bread which they had forgottenMar 8. 14. [Page] to take into the ship, they conceived that Christ warned them from bread: for if a mans minde be set upon any thing above other, he thinketh that is meant, when ought is spoken that may be taken that way. So then it is a signe of our love to God, when we think upon him.

Thoughts are of three sorts: 1. A deep thought. 2. A long thought. 3. A thought often repeated. Cogitatio profunda, continuata, crebra.

1. Profunda cogitatio. This deep thought was especially in those saints of God, when it was so deep, that in recounting the mercies of God, (the matter of their love) they seemed to be in an extasie.

2. Continuata cogitatio. As in secular matters, old age is continually thinking upon

Ezek. 33. 31.

wealth, youth upon pastime, and the like: so if our thoughts be continued upon God, though they be not deep, yet they are a good signe of love.

3. When a man hath neither long nor deep thoughts, yet if his thoughts be crebrae, often though they be not extaticall nor continual, but with some intermission; they signifie that the love of God hath taken root in us.

2. A second signe is, if we esteem well of the pledges of that party to whom we seem to bear affection, if we account of those earnests which he hath left us, as King David; I love thy Law. When a man loves the very pledges that he leaves;psalm 119. 97 as the Word, Sacraments, and prayer: as it is on the contrary an ill token to neglect them. It was accounted a great pledge of Gods favour to have primo-genituram; andHeb. 12. 16. Esau is called by the Apostle a profane person, or one that loved not God, for settingGen. 25. 30. his love so upon his brothers pottage, to love his belly so much as to neglect the pledge of birthright and sell it.

3. When we earnestly desire the presence of him we love; for, as the Heathen said, ubi amor, ibi oculus, where the heart is, there will the eye be, and if we cannot see the party, yet if we have his picture, our eye will not be of it. Now because we walk here by faith, and not by sight, it is a sign of our love to God to desire his presence, and to behold him in his Ordinances, the Word and Sacraments, to behold his picture, as in all the creatures so especially in his servants, in whom his image is renewed. Davids delight was in those that excel'd in vertue.

4. Where there is love, we will readily forgo what is dear to us, to enjoy what we desire. Thus Esau did part with his right of primogeniture, the best thing he had, the pledge of Gods favour, for Jacobs pottage, Genesis 25. 30. so well did he love his belly. If we then can accept of any condition be it never so hard, which may set or keep us in Gods favour, it is a good signe we love him.

5. The fifth signe (as the former) falls into desiderium, which is a grief for Gods absence from us: for the desire of that we love not being accomplished turns to grief, and makes us break out into passion with the Prophet, When shall I come topsalm 42. 2. appear before the presence of God? Saint Gregory saith, it is inauditus amor, a love unheard of, for a man to love one, and not to desire his company. So that he which desireth to live here and not to be dissolved (with the Apostle) hathphil. 2. 23. no love. These are signes of that part of love which is called desiderium, desire, now follow the signes of that part of love which is, gaudium, joy.

1. The first is alacritas cheerfulnesse, in doing or suffering for the party we love, an especial signe of love; when a man hath gladnesse in his heart, no lesse joy forGal. 5. 22. encrease of spirituall things, then the worldly man hath of a good harvest.psalm 4. 8. When Jacob had served Laban seven yeers for Rachel, they seemed but a few dayes,Gen. 29. [...] for the love he had to her. If we can do thus in the service of God, it is a signe we love him. But if a man count Gods service a burden, and be weary of it, thinking one hour three which is spent in it, surely he hath no joy nor delight in God, and by consequence no love.

2. When the affection of love is truely setled; the Philosopher saith, Quod cupis habere, times perdere, cuicunque cupis conjungi, ab eo times separari, thou art afraid to lose that thou desirest to have, and art afraid to be severed from him that thou desirest to be joyned with.

Now if a mans heart bear him witnesse, that he is fearful of sin as that which may separate him from God, it is a good signe of love. On the other side, [Page] when with Pilate we have a good minde to save Christ, but fearing the disfavour of Caesar for so doing, he did it not, it is a signe of his want of true love to Christ. Timor occupat omnes affectiones, fear runs through all the affections; Pilates fear of offendig Caesar, shewed he loved his favour before Christs; for all the affectionsActs 19. 27. discover love. Demetrius the Silver-smith was afraid, that the craft he loved, for the benefit he reaped by it, should be put down, he raised a sedition, and so preferred his gain before the safety of the state, thereby discovering what he loved best.

3. It is much you would think that grief should be another signe of joy; but so it is in the case of Gods love, as fear of loosing his favour, so grief when we have lost the sense of it. If we be grieved when we perceive sensibly a defect of our former comfort and vigor of spirit in the love of God, it is a sign that we loved him. The young man in the Gospel, Luke 18. 23. was grieved to part with his possessions for Christ, which shewed that he loved them before Christ, though he professed to love Christ.

4 The next signe is a care and anxiety to recover it when we have lost it; not to give sleep to our eyes, nor slumber to our eye-lids, nor the temples of our heads toPsalm 132. 4. take any rest, until we be in statu quo: so did the spouse in the Canticles; the like care is in worldly men to obtain what they love, as in Balaam, Numbers 23. who loved the wages of unrighteousnesse, though God bid him not go, and himself said, verse 19. that God is not as man that he should repent, yet he would go and try again, whether God would let him curse Israel; so careful was he to get a reward.

5. Again, when a man resolves, though all the world forsake God, yet he willPsal. 119. 126, 127. adhere to him, his liking is constant, goeth not with other mens. The Psalmist saith, and complaineth that men forsake Gods law, (but what followeth) Therefore I love thy commandments above gold and silver; whatsoever other men esteemed of it, yet his love was constant and firm.

6. If we can love him cum cruce. If our love be true, water cannot quench it. TrueCant. 8. 7. love will abide tryal, the fire cannot consume it. It is not like false love, of which the Heathen man said, Falsus amor inde fugit, unde probatur, false love flyes from1 Cor. 13. 4. tryal. But the other will endure the losse of all. Love suffereth long, saith the Apostle, even to death. And as our Saviour saith, Greater love then thisJohn 15. 13. hath no man.

And now a little for the sixth rule, as in the former. As we must love God our selves, so must we also be desirous to draw others to this love; and in this there is a difference between amor mercenarius and gratuitus: for in the first a man is loth that another should love that he loveth, lest he be restrained in his liberty of enjoying; and hence proceeds jealousie; but in the other, we wish not our own good onely, but the good of him we love. In the one, quo quis vult bonum suum, whereby a man seeks his own good, the fewer that partake, the better he thinks it is; but in the other, quo quis vult bonum alterius, whereby he seeks the good of another, the more that partake, the better it is: for Deus omnibus communis, cuique totus, God, who is common to all, is wholly possessed of every one. Therefore the Prophet waspsalm 31. 23. 139. 21. 94. 16. of this minde, and was desirous to draw all to the love of God: and on the other side, his zeal was so great, that he hated all them that hated God, and that with a perfect hatred: and in another place, who will rise with me against the wicked, or who will take my part against the evil doers? This argued the perfection of his love to God, as he would rise against them himself, so he laboured that others would joyn with him.

[Page]

CHAP. XIII.
Of Obedience.

The proper effects of love. 1. Obedience. 2. Patience. How obedience arises from the love of God. It brings glory to God two wayes. Is better then sacrifice in four respects. Reasons why we should obaudire Deo. There be three speakers. 1. God, who speaks, 1. by his word, 2. by his works. 2. The world. 3. Our selves. These do obloqui gainsay what God sayes. The measure and quality of Obedience. Of Disobedience, that it is a great sin. The degrees of it. 1. Neglect. 2. Contempt. Motives to obedience. Signes of obedience.

THe two principal signes and proper effects of love, are (as we said before) Obedience, and Patience.

There is a saying of S. Gregory, Probatio dilectionis, exhibitio operis, we shew our 1 love by its work; and it is a true signe indeed of love, when it is operative, when it worketh. For the will being enflamed with love, and having predominance over all the powers and parts of body and minde, necessary it is that wheresoever desire taketh hold in the will, it must elicere motum, produce some action. As if a man be given to love wine, his love kindleth a desire in him to have it, and desire doth elicere motum, that he may work and earn so much money as will obtain it. So is it in love. Our Saviour saith, if you love me keep my commandments. And S. John saith, thatJohn 14. 15. if a man obey not, he is so far from the love, that he hath not the knowledge of God,1 John 2. 2. 4. if S. Peter love, Christ he must feed his sheep.

We must know, that where the parties are equal between whom love and mutual affection is, there love is called amicitia: but where one party is superiour, then they are not properly called friends, but this love in the inferiour is called observantia, the natural act whereof is obedience; for though a Prince will in speech or writing vouchsafe to call his inferiours, friends; yet are they but subjects. And so thoughJohn 15. 15. our Saviour was pleased to stile his Disciples and Apostles friends, yea and by neerestMatth. 12. 49. names of consanguinity, brethren, &c. yet S. Paul and the other Apostles presumedRom. 1. 1. 2 pet. 1. 1. not upon these titles, but acknowledged this observantia, and in the beginning ofJude 1. their epistles and writings stiled themselves servants of Jesus Christ. And S. Paul Revel. 1. 1. shewing that this is infallible, saith, Know ye not to whom ye yield your selves servantsRom. 6. 16. to obey, his servants ye are whom ye obey?

In the first petition of the Lords prayer we desire that Gods name may be glorified. God being a King and bearing rule over us, how can this kingdome and rule be established better then by fulfulfilling his commands, and obeying him as the Angels do in heaven? For in regard of the glory which God hath by our obedience, Gods name is hallowed or glorified. And therefore from the beginning in Paradise God commanded obedience to Adam in that estate, that heGen. 2. 17. should not eat of the tree of knowledge; that in obedience to that precept his glory might be shewed.

Now by our obedience we bring glory to God two wayes. 1. Directly by our selves, as Psalm 50. 15. Call upon me in the time of trouble, I will deliver thee, and thou shalt glorifie me. 2. When we give occasion to stir up others to glorifie him; therefore God is not content with the former, but saith further, Let your light so shine before men, that they may see your good works, and glorifie your Father which is in heaven. Matthew 5. 16. Thus God is glorified by our saith, whereupon follows our first justification before God, but then there must be a second justification also, viz. before men and the world, by our good works, whereby God is glorified by others; and so God will have glory of us, both immediately by our selves, and mediately by others. Saint Augustine saith, that nothing makes men good or evil, but good or evill love, and that Amor male inslammans, & timor male humilians, that love which inflames, but not aright; and that fear which humbles but not aright, are the causes of all evill in the world. And our love is never true, but inter similes, among men of like [Page] conditions: therefore there must be between God and us recipocally, idem velle, & idem nolle, to will and nill the same. And this is true obedience, when our will is moved by his, and when we yield to his will, as the principal mover; for where there are two wills the inferiour must be proportioned to the superiour, or both to a third: now there is no reason that Gods will should be proportioned to ours, or to any others (he having none above him) and a straight line must not be subjected to a crooked piece of timber; now our wills are crooked, but Gods is straight.

Now the excellency and necessity of obedience is seen by this. That whereas God had ordained sacrifice as an especial part of religion, yet he prefers obedience before it. To obey is better then sacrifice, saith Samuel to Saul, and that in these respects.1 Sam. 15. 22

1. He that desires to offer an acceptable thing, must offer that which is his own rather then anothers, because it is dearer to him. And in obedience we offer propriam voluntatem, our own will, and in sacrifice carnem alienam, the flesh of beasts, nothing of our own.

2. Again, the better the thing is which is offered, the better it is accepted; but that which is offered in obedience, is better then that in sacrifice, because in the first a living thing is offered, and the beast cannot be offered till it be dead; besides in sacrifice it is but a brute beast which is offered, but in obedience a reasonable soul, and therefore1 pet. 2. 1. 2. the more acceptable.

3. The more we offer the more acceptable is the offering, and nothing can be added to the offering of obedience. In sacrifice part of our fruit is offered, but by obedience we offer both fruit and tree and all, we give our selves. One well saith, Obedientia non potest plus dare quam dedit: dedit enim se, obedience can give no more then it hath given, for it hath given a mans self.

4. Lastly, the longer of continuance that which is offered is, the better it is; but a sacrifice is but an hours work, while the fire is kindled, and the beast consumed to ashes; now when by obedience we offer our selves unto God, it is a continual sacrifice, a perpetual mortifying of our will, our reason, and all our members. Obedientia est juge sacrificium, obedience is a continuall sacrifice. Therefore it is plain, that obedience is better then sacrifice, not that sacrifice should be neglected or contemned, for contemned it is not when a better is preferred. God saith to the Prophet, I spake not to your Fathers, nor commanded them in the day that I brought them out of Egypt concerning burnt-offerings or sacrifices. But this thing I commanded them, saying, Obey my voice. That is, I denied not the one, but preferred the other, becauseJer. 7. 22, 23. it was better.

The excellency of obedience appeareth further in this: that whereas things in themselves may be neither good nor bad, yet obedience hath power to make evil good, and good evil, either by observation or contempt. For had not God forbidden Adam to eat the fruit, the eating of it in it self had been neither good nor bad: but we see his disobedience made it evil. Another example we have in Scripture. A Prophet comes to his neighbour in the word of the Lord, and said, Smite me, and1 Kin. 20. 35, 36. the man refused to smite him, knowing it was unlawsul. Then said the Prophet to him, Because thou hast not obeyed the voice of the Lord, Behold, assoon as thou art departed from me, a lion shall slay thee; and assoon as he was departed from him, a lion found him and slew him for his disobedience.

The great necessity of obedience is in the example of our Saviour, in his dilemma, O my Father, if it be possible [let me not obey] but let this cup passe from me, [if itMatth. 26. 39. be not possible] neverthelesse, not as I will, but as thou wilt. And one of these must needs be done, either mori, or non obedire, to die or not to obey, and elegit potius mori quam non obedire, he chose rather to die then not to obey, whereby he intimated, that obedience is more necessarie then life it self: and this his obedience recovered the world from eternal destruction, as the obedience of the saints preserves it from temporal; for it is the small number of obedient persons that are columne mundi, the pillars of the world, which otherwise would not stand.

And here then by the second rule, obedience is commanded in general, not as it is the execution of every particular command, but as it respects the intent of the Commander: all the commandments are the materiale, or matter of our obedience, but intuitus voluntatis divinae, the looking up to Gods will as the motive, is the formale, or form of this vertue, which distinguishes it from other vertues and duties commanded, [Page] when a man hath an earnest endeavour and will to satisfie and fulfil whatsoever is prescribed. And it is 1. unperfect inchoata: or 2. perfect, perfecta. The first ariseth from fear of punishment onely, as in Saul, 1 Samuel 15. 24. the other from filial fear, as in Abrahams, Genesis 22. 12.

1. Obedience is a compound of ob, and audio, and imports to hear and obey, and that before all others; and in compositis et copulativis oportet vtrumque fiere, non sufficit alterum, in compounds one will not serve, we must have both. We will take the simple first, audire, to heare, and then the compound, obaudire. First, audire for audire and sequi to heare and follow, are Gods words for obedience. The Fathers in the Greek Church call it [...] the Latines obaudire, both imply hearing and following.

1. For hearing it is good reason to heare God, if it be but in this respect onely, Quia nos audit, because he heares us, when we cry de prosundis; but there is another reason, and that is, because we can have no better guide to follow or counsellor to heare. It is safe to follow Lot out of Sodom, and Noah into the Ark. If we follow not them that can can lead and direct us we shall be punished with false guides and counsellors; there was never any heretick but had some followers. Qui xoluns regi a pastore incidunt in lupos. They that will not follow the shepherd to the pasture, either are a prey to the wolfe, or shall be led by the butcher to the shambles.

Many are loth to heare, because they would not follow, they will devise and invent new wayes, and be leaders themselves, that they may be heard and followed; but malus assecla ratio pejor voluntas, our own reason is an ill lacquey, our will a worse; our reason is blinde, and our will a tyrant, before it be subdued by grace; therefore we must be content to be led, and to receive rules from God.

2. And as we must heare with the eare, so with the heart too. Auditus est sensus disciplinae: we are perhaps content to heare, but that is not all that is required. Quod cor non facit, non fit. The eares without the heart are but like Idoll ears, that heare nothing, aures aequivocae. There is praeputium, and this foreskin must be taken away, else we have but uncircumcised eares, Jer. 6. 10.

We use to say, that such an one will not heare good counsel, that is, will not follow it: for though he will not stop his eares, yet if his heart be not bent to follow it, his hearing is to no purpose; for as the heathen man said, mens videt non oculus, it is not the eye, but the minde that seeth; so its not the eare, but the heart that heareth. To shew the truth of this, lest men should think obedience consists onely in hearing, God used to put an et, a copulative after it, as audiant, et custolient, et ambulent, et faciant &c. they shall heare and keep, hear and walk, hear and do &c. There is an apt similitude of a fishhook, cum capit capitur, et tum capitur, cum attrahitur, when it taketh, it is taken, and it is taken, when it is drawn to us; and it is a signe that our hearing stick to us, when we hear to obey.

2. As we must audire, so also obandire, heare and follow him before and against all others, this is implyed in the preposition [ob.] As there is a saying, loqui, and obloqui a gainsaying; so there is an hearing, and a hearing against, audire and obedire. There is never a hearing of God, but even when he speaketh there will be an obloquutor, one that speaks against what he speaks.

There are three speakers

Deus.

Homo.

Mundus.

1. Deus. God is a speaker, by his word, and his works. 1. By his word. O that God would speak, saith Zophar to Job. And speak Lord, for thy servant heareth, saith Samuel. Hear O my people (saith God himself) and I will speak. TheyJob. 11. 5. 1 Sam. 3. 9. that will not heare him (to obey) when he speaketh in mercy, shall heare himpsal. 50. 7. 2. 5. speak in his wrath. And he continually speaks to us now by the Church and her pastors, as he did in former ages by his Prophets and Apostles.

2. By his works every man may see and behold them; And therefore Elihu Job. 36. 24. 37. 14. bids Job stand still, and consider the wonderous works of God. Theres none of [Page] them but are as so many speakers to us. The Heavens declare the glory of God,psal. 19. 1. 2. 3. and the firmament sheweth his handy work. One day telleth another, and one night certifieth another. There is neither speech nor language but their voices are heard among them. No nation but may understand that God speaks to them by these works.

2. The other two speakers which gainsay what God speaks, are the world, and our selves; here we must obaudire to what God sayes, contrary to what the world sayes to us, and to what we speak to our selves. 1. For the world it hatedJohn 15. 18. Christ, and so it is like to speak no good of him, or his wayes: now asGen. 5. 22. Enoch walked with God, so must wee; for God and the world cannot walk together.

Can two go together, saith the Prophet, unlesse they be agreed? The world cannotAmos 3. 3. walk with Christ, because it hateth him: Enoch therefore forsook the company of the world, and chose to walk with God alone, and so was translated, so must we, whatsoever evil counsel we heare, whether from prophane men, or others, if they be gain-sayers, if they do obloqui, we must obaudire, heare God against them. The King had a Michaiah to speak the truth to him from God, so had1 King 22. 12. he a Zedekiah, who spake against it: so when we preach the truth, there are others which preach placentia, that will tell men id quod volunt sanctum est, that whatsoever they like is the best, that will loose, let others binde as fast as they can; these we must take heed of hearkening to, we must not frame ourselves to the world,Jer. 44. 17. whether to the old world, as they that would burne incense to the Queen of heaven, because they and their fathers had done so before; or to this present world, as the people who would needs have a king, before Gods time, because they would be1 Sam. 8. 20. like other nations.

2. The other speaker, that doth obloqui, speak against what God sayes, is our selves, for we are at as great odds with God as the world is. The wisdom ofRom. 8. 7. the flesh is enmity with God; there is in us a desire to follow our own spirit and,Ezech. 13. 3 as the wise man saith, every way of a man is right in his own eyes: and this wayprov. 21. 2. we are not to follow, but God speaks cleane contrary to this, Revertatur quis que a Jer. 18. 11. via sua; return ye every man from his own way, for thats a wrong way: we haveGen. 6. 5. Gods own testimony, that mans thoughts are naught, and exceeding naught, and therefore we are like to finde little good by this oblocutor. These thoughts and lusts do militari [...] war against the soul; and above all, it is a great punishment from1 pet. 2. 11. God to give men up to follow their own lusts. The Isralites lusted for quailes which God gave them, but withal his wrath fell upon them, and when they refused to hearepsal. 78. 9. his voice, in his anger he gave them up to their own desires. This is the punishmentpsal. 81. 12. for the greatest offenders. The Heathen Idolaters were punisht by being given up to follow their own lusts. It is a great punishment to be delivered over to Sathan, yet this may be for ones good, that the soul may be saved, as 1 Cor. 5. 5.Rom. 1. 24 but to be deli ered up to the desires of our own hearts is far greater, 2 Cor. 2. 8. Therefore Moses when God appointed him an office very plausible and desireable by men, to be a Magistrate, he being suspicious of himself, left his heart, which did not obloqui, should beguile him, denied it fower times. and would not take it upon him, till God was very angry; for true obedience hath nothing de suo, of its own, but totum de alieno, all from another, it is a continual gainsayer of it self.

3. Some will joyn these two together; they will heare God and then call a conference, and heare what flesh and blood can say, and they will sit judges between both. This was not Saint Paules practise, when God called him to preach, he consultedGal. 1. 16. not with flesh and blood. Our affections are like lyme, hottest when they should be coldest, as in water, and e contra, we are suspicious and wary, when we come to hear God, though we ought to be then most secure, as if he were persona mala fidei, one not to be trusted; we fear most, when we need not fear, we are afraid in hearing the minister of God, and marvellous carefull in examining all circumstances, when they exhort to any thing that agrees not with our worldly interests, lest haply we should be seduced: but in hearing the world, and our own hearts, where most peril is, we are most secure and carelesse. Hence it is that we yeeld partial obedience to God, onely in what we like, or in what crosses not our carnal [Page] ends and desires, which Bernard calls deliratam obedientiam, a nice obedience. To sit an hour and heare a sermon, and receive the sacrament, and such outward performances, we see no harm in them, but in those things which the world or our own hearts do obloqui speak against, we are ready to yeeld and hearken to them, and to say with Cushai, though he had been David servant and subject before, yet now whomsoever this people shall choose, his will I be, and him will I serve; we will hearken to God for a time, but so as we will follow the world and our desires, when they contradict what God requires; this we must specially take heed of, we must so obey God, as to gainsay his gainsayers; our obedience must be sincere without mixture, we cannot serve God and Mammon.

The last thing commanded is the measure and quality of this obedience. It must be ready and willing, a, Saint Bernard saith, though contra voluntatem, yet ex voluntate, cheerefully. Saint Paul commends the Romanes, that they obeyed fromRom. 6. 17. the heart: and therefore Saint Gregory saith, Obedientia non servili metu sed charitatis Mor. 12. affecta servanda est non timore poenae, sed amore dei, obedience is to be performed not with servile feare, but the affection of love, not for feare of punishment, but for the love of God: for there is Obedientia coacta, a constrained obedience.Jer. 23. 33. &c. The people were content to be obedient, yet grumbled at the Burden of the Lord. But what saith God? For this obedience he would forsake them, he would punish them, and the Burden of the Lord should be no more in their mouthes: for Amor erubescit nomine difficultatis, love blushes at the name of difficulty. And Saint Bernard saith in Gods case, non attendit verus obediens quale sit quod praecipieur De Praecepto et Dispensatione. hoe solo contentus quia praecipitur, A true obedient man regards not what kinde of thing is commanded, being content with this onely, that it is commanded. The disciples upon Christs preaching upon the Sacrament said, Durus est hic sermo, thisJohn. 6. 60. is a hard saying. There is an obedience in the Devils, they came out of the possessed,Math. 8. 29. but with great reluctancy and grudging. So they that obey not cheerefully, shew what that kinde of obedience is like. That which is durus sermo to others, and a burden, the Psalmist counted sweeter then the honey combe, Psalm 119. Now Gods ayme and scope in this point is, that we performe our obedience to his commands, though they be hard, it must not be like that of Sauls, we must not spare it in the great, and performe it in the least; if we do, our sacrifice1 Sam. 15. 21. will not be accepted: for he spared the best and fattest of the cattell, and offered the worst in sacrifice.

The thing forbidden, as opposite to obedience, is disobedience; the nature of which sinne we may conceive, if we consider what it is compared to, and behold it in the effects which it produces.

1. It is compared to the sinne of witchcraft, or the sinne of divination, as it is in the Hebrew; and to the abomination of the Teraphim, as it is in the Hebrew; or iniquity and idolatrie, as we read it. 1. To witchcraft or the sinne of divination, because as men forsake God, when they seek to witches and diviners, so men renounce God by disobedience, and hearken to Sathans instruments, the world, and their own corrupt hearts: and likewise as witches do not alwayes give true and certain answers, but often deceive those that trust to them; so disobedience to God deceives men in their hopes of worldly things, which they think to gain by not hearkening to God, as in this example of Saul, he disobeyed God out of feare of the people, lest they should have deprived him of his kingdom, which he thought to establish by pleasing the people, when as his disobedience like a witch deceived him, for thereby he lost his kingdom: because thou hast cast away the word of the Lord, therefore the Lord hath cast off thee from being king, saith Samuel.

2. To the abomination of the Teraphim, which were images or idols, like the dii Penates, the houshold Gods of the Romans. These they set up in the secretGen. 31. 30. corners of their houses, and worshipped in private, though in the temple they pretended to worship none but God; so men prosesse Obedience to God in the Church in the sight of men, but in their domestick and worldly affaires, they obey mammon, and follow their own hearts, disobeying God.

2. Consider it in the effects, which are all the curses of God denounced against the disobedient. His curse whose maledicere is malefacere, as his benedicere is benefacere [Page] (for his curse and his blessing are effectuall and operative) is due especially to the sinne of disobedience: for it is a thing most reprochful to God, for any to account his commandments hard and unjust, as all disobedient persons do, as theMat. 25. 24. evil servant, that said of his Master. I knew thou wast a hard man, reaping where thou sowest not. A signe of Gods curse is the Rainbow, which not onely minds us of the covenant, but also of the general deluge, whereby God punished the disobedienceRom. 5. 19. of the old world; but especially death, that passeth upon all, is properly ascribed by the Apostle to this sinne of disobedience. And as Saint Bernard observes our daily experience tells us as much, for Quotidie experimur, quotidie enim morimur, we finde it true every day, because we die daily. Besides, as God observes a proportion in his punishments, so here in this sinne; by that wherein we sinne, by thatRom. 8. 20. 7. 23. we are punished: for as we withdraw our obedience from God so the creatures withdraw their obedience from us; neither are we punished onely by disobedience without us for this sinne, but also by disobedience with in us: the two Laws of the members, and of the minde, are opposite, our affections will not be subject to reason, because we disobey our Creator. Thus we see the nature of disobedience in general.

Now for the kinds in particular, we know, that disobedience is compared to apsal. 119. 32. path in which we are to walk, not turning to the right hand, or to the left, so thatDeut. 5. 32. there is a right hand way, and a way to the left hand. The heart of a wiseman isEccles. 10. 2. on his right hand, but the heart of a fool is on his left hand. From which places the Fathers make two kindes of disobedience, by turning to the right hand and to the left, which they expound thus.

1. There is Probabilis inobedientia, a disobedience not without some probable pretence, as was Sauls sinne at Gilgal, his answer seemed reasonable, but that we must not make our own reason but Gods revealed will the rule of our obedience.

This is turning to the right, and to this kinde belong those opposites, of which we spoke, when we hearken to the voice of our own hearts, or of the world, or would mix them and joyne them with God, All these lead ad dextram to the right hand.

2. There is a lest hand way, whereto they turn, that have no probability of reason, or colour for their sinne, such as the Apostle calls [...], wicked and absurd2 Thess. 3. 2. and unreasonable men, whose course of life is without any excuse, who sinne willfully and presumptuously against the cleare will of God, and dictate of their consciences. And as disobedience is here forbidden, so when men obey, but not readily, not without murmurings and disputings. Murmuring was alwayes the fault of thephil. 2. 14. Israelits, they would make dialogues with God and and ask the reason of every thing why this rather then that, and why now rather then at another time; such men Luther calls the sect of the Queristae, they will go with a why in insinitum.

This also must be avoyded; to which we may adde the fault of those that excuse their disobedience, Luc. 14. 18. The Angels yeeld no reasons why they should notMat. 22. 5. obey, do not murmur, or excuse but obey readily.

Now for the degrees of Disobedience.

Disobedience hath two degrees. 1. Neglect. 2 Contempt.

1. Neglect is defined to be animae torpor, quo quis minus diligens est in exequendo

Hugo

quod exequi debet, a dulnes of the minde, which makes a man lesse diligent in doing that he should; and this was the fault of him that came without his wedding garment.

Mat. 22. 12.

2. Contempt is the extremity of disobedience. And this God threatens with a severe punishment. If you shall despise my statutes, or if your soul abhor my judgements,

Levit. 26. 15. 16.

&c. I will appoint over you terrour, consumption, &c. and I will set my face against you, saith God. S. Augustine saith of both these, Neglectus ubique culpabilis, contemptus ubique damnabilis, neglect is blameable, but contempt damnable.

The means to compasse this vertue, or rather the motives to stir us up to obedience are diverse.Heb. 11. 24.

1. The first is, the obedience that hath been exhibited to God from time to timeGen. 39. by his Saints. As Moses had fair proffers and liklyhoods of preferment, yet rather chose to suffer affliction, then to disobey God. Joseph in the eye of the world might [Page] be thought to have risen to great preferment by obeying his Mistris voice, but you see what rocks he was willing to cast himself upon, rather then to disobey his God,Luke 2. 51. or hearken to the oblocutor. Our Saviour though he were the Son of God, yet was subject to his parents, and not onely so, but became obedient to God even to death.Phll. 2. 8. S. Bernard asks the question, Who were they that the Son of God should be subject to them? Faber & foemina, a Carpenter and a woman; and he though God, or rather as Christ, God and man, was subject. I hough he were the Son of God, yet he learned obedience by his sufferings, Heb. 5. 8. and indeed by the obedience of the crosse, he recovered the world. And if any shall except and say, they cannot imitate the Son of God or the Saints, let him consider in the next place.

2. The example of al the creatures, in whom there would be no disorder, were itMatth. 8. 27. not for man. The windes and sea obeyed Christ: the sun standing still at the prayer ofJosh. 10. 1. Joshua: the fire not consuming the three children: and the lyons not devouring Daniel; Dan. 6. all go against their natures, to yeeld obedience to God. So that they are not onely audientes, attentive, but obedientes verbo divino, obedient to Gods word: which is true and perfect obedience, to obey even contrary to our own nature.

3 Another motive, is if we consider how obedient our nature is to the contraries of what God commands, and follow that: natural reason saith, where there is one duty there are two extreams at the least. And therefore the obedience we shew to sin is multiplicior then that we exhibit to God. It is truely said of the Heathen, that negligentia plus laborat quam diligentia, idlenesse is more toilsome then imployment. And so we may say of the adulterer, he laboureth more then the chast, and the covetous more then the contented man.

4. Lastly, the reward may be a means to stirr us up to obedience. We know nothing is more prevalent then it. Its true there is such equity in Gods commands, that we should obey them without reward; yet there is such reward annexed to our obedience, that if there were lesse equity and more difficulty in them, yet they ought toCass. be kept in regard of the reward. One saith, nutriunt praemiorum exempla virtutes, examples of rewards cherish vertue. If a thing commanded were not equal, yet we stick not at that, so a reward be proposed. And we see that Abrahams obedience had a great reward; I am, saith God, thy exceeding great reward: Merces magna nimis, Gen. 19. 1. as some Fathers say; so great is the reward of obedience, that one of the Fathers saith, that the Saints seeing how great it is repent, that they had performed no greater obedience on earth, and wish themselves on earth again, that they might perform more exact obedience.

The signes of well hearing and obeying are these.

1. In audire. The joy we have in profiting, and the grief of not benefitting at our hearing; as also our care to resort where we should hear, and to apply what we hear to our selves in particular, are signes of our good or ill disposition to this duty.

2. In obedire. If we not onely obey that part of Gods law, to the observance whereof 1. we are tyed by the Princes law, but those also which the Princes law takes no hold of, though we observe them not: where there is onely vis directiva, not correctiva, a directive, but no coercive power: or when Gods laws and mans concur not, if we obey as well as when they concur, then is our obedience free and voluntary out of conscience, not by constraint. This is a good signe of obedience.

2. And secondly, when Gods commands and the desires of our own nature stand in competition, as when God commands Abraham to offer his son, and nature forbade him. As also in the world, when it and the fashion take one side, and Gods commandments another. If in these cases God have the victory, and the world and the flesh go down, it is another good signe, that we are in a true way of obedience. The tryal is best found upon the parting, as when two walk together, you cannot know whose the spaniel is till they part, but when they part, we know who was his Master, and whom he followed before they parted.

The sixth rule for procuring obedience in others is, done per edificationem, as theRom. 14. 19. 13. Apostle speaks, by edifying one another, and by avoyding that which they call scandalum, let no man put a stumbling block, or an occasion to fall in his brothers way.

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CHAP. XIIII.

Of patience. How it arises from Love of God. The necessity and excellency of patience. Afflictions are either corrections, or tryals. Reasons of patience in both. Of counterfeit patience in Hereticks and others. Stupidity no true patience. Cause thereof. Of fainting under the crosse. Means of patience. Signes of patience. Of working patience in others.

THe second principal signe or property of Love is Patience, and it might be comprehended under obedience; for they use to call it, obedientiam crucis. It is a fruit1 Cor. 13. 4. of Love, charitas patiens est, saith the Apostle: for if it be active, it produces obedience, if passive patience. The Heathen man hath a strange speech to this purpose: Non amo quenquam, nisi offendat, I love no man, but he that offends me; the reason is, because bearing and sorbearing is an argument of love, he that loveth will bear much, if not, he loveth not. Qui desinit sustinere desinit amare, saith S. Augustine, leave of to forbear, and leave of to love: and S. Gregory, Patientia vera ipsum amat, quem portat, In Ezek hom. 7 true patience loves him who is a burden to him.

In respect of our selves being natural, nothing can be trulier said, then durum pati, It goeth against flesh and blood to suffer; and the object of patience is evil. But the spiritual man glories in tribulation, knowing that tribulation worketh patience; and why? because patience worketh experience, and that hope. So that patience neverRom. 5. 3, 4, 5. bears evil propter se, sed propter mag is bonum, for it self, but for a greater good. The evil we suffer by it will be recompensed with the greater good. Labour is durum, a hard thing, and ease good, but if a better thing (as learning) may be attained by the privation of that good, we will take pains and endure labour. So the suffering of want, trouble, and the like, conducing to a greater good, puts a will into us to endure them. Ardor desideriorum, saith S. Gregory, facit tolerantiam laborum, the earnestnesse of our desires causeth us to endure labor. This greater good is the glory of God; and that as we said of obedience, both directly by our selves, when we glorifie him, by our sufferings, and also by others, who take occasion by our patience in suffering to glorify God. Though the Devil afflicted Job with sundry crosses, yet he continued firm and endured them patiently, and by his servants patience was God glorified even over the Devil: God triumphs over the Devil by the patience of Job. [...] thou not, saithJob 2. God, my servant Job, that there is none like him in the earth, &c. Beatus Job quot voces patientiae in laudem Dei percussus reddidit, quasi tot in adversarii pectore jacula intorsit, et acriora multa quam sustinuit, inflixit, blessed Job by his often expressions of patience to the honour of God in his afflictions, castas it were so many darts into the bosome of his adversary, and inflicted much more upon him, then he endured himself.

The Author to the Hebrews tells us, that we need this vertue, and our SaviourHeb. 10. 36. gives us the reason. We cannot possesse our souls without it. How? Thus; if any crosse befall us, either it is too great for us to bear, and so we fall into exceeding great worldly sorrow, which worketh death, as it hapned with Achitophel, a wise man: or else2 Cor. 7. 10. without this gift of patience we set our selves against that partie in passion, that we2 Sam. 17. 23. conceive did offer us the injury, and so fall to hatred, and then to injurious dealing, or if it be from Gods hand, to murmuring and impatient reoining, and so loose your souls. But if with patience we bear the afflictions of this life, and thereby overcome the last enemy which is death, 1 Corinthians 15. 26. then we are sure to save our souls. In consideration whereof, as we said, that in the Christian structure faith was fundamentum the foundation of all vertues, so patience is tectum the roof or covering of all vertues to keep and defend them from the storms of afflictions; without which storms would beat, and rain would descend into the building and rot it.

And this may well be warranted by that of our Saviour in the Gospel, where he saith (describing the spirituall harvest) that they brought forth fruit withLuke 8 15. patience. The fruit is after the bud and blossome, the fruit must come through both. But more plainly in the Apostle; that therefore patience must have herJac. 1. 4. perfect work, that we may be perfect and want nothing, and the building [Page] be consummate. And S. Paul joyns faith the foundation, and patience the roof together.phil. 1. 29. To you it is given not onely to believe, but also to suffer; and in anotherHeb. 6. 12. place, in side & patientia, by faith and patience we inherit the promise, the first and last, the beginning and the ending. So that when we have this vertue, and the roof be covered, we may have good cause to rejoyce, as S. Paul did. He rejoyced in patience,2 Cor. 12. 10. in suffering infirmities, reproaches, necessities, persecutions, distresses, for Christs sake. And patience working experience, he then had spem solidiorem moreRom. 5. 4. solid hope, and thence grew so valiant, as to throw down gantlet, and chalenge any8. 35. thing that could separate him from the love of God, and beginneth with the least38. first, as tribulations, ascending to the most potent, as death, Angels, principalities, &c.

Patience is distinguished according to the object, which is affliction, and that is of two sorts: for it is either for punishment, called [...], or for tryal called [...]; there must be patience in both: and the reason is, for that in every Law there is a directive and a corrective force, if one misse, the other will take hold. Aut faciendum quod oportet, aut patiendum quod oportet, either we must do, or suffer what we should; we must be either active or passive.

1. We submit our selves to the corrective force in respect of our deserts, knowing1. pet. 4. 19. the Law to be just, for two reasons, both which are mentioned by S. Peter, It is the will of God; of his secret will we cannot enquire the cause, but when he hath revealed the reasons, we may be bold to take notice of them for confirmation of our faith. 1. The first is, He will have all the world know, that sin shall not be unpunished. This is plain. The waters of Meribah cost Moses his life, his wavering, because the waters came not at the first, was his forfeiture of entring into the land of promise, Numbers 20. 12. Many more instances might be brought, but they are all obscured by Christs punishment for our sins, which may inform us how highly sin displeases God. And although the main punishment fell on the Son of God, and this Passio Christi, this suffering of Christ was the greatest signe of the love of God to us, yet he loves us not so as to exempt us from all punishment, there must be a visitation for his Church. It is a great part of that league and covenant made long since, that though his mercy shall not be withdrawn from us, yet if we forsake his Law, he will visit our trespasses with the rod, &c. this is a signe of his love too, as well as his punishing the Son for us; therefore we must still be subject to his fatherly correction, though his children and servants. Judgement must begin at the house of God, saith S. Peter. But he will punish the1. pet. 4. 17. wicked more grievously; for as our Saviour speaks, If this be done in me thatLuke 23. 31. am a green tree, what shall become of the dry? If I bring evil upon mine ownJer. 25. 29. city, where my Name is called upon, (saith God) shall you go unpunished? AndHeb. 12. 6. it is certain, that the Lord chasteneth and scourgeth every Son whom he receiveth, and as many as he loveth he rebuketh and chasteneth. S. Augustine saith, Si huc non tibi magis malum videtur exhaeredari, quam non castigari, hoc elige, If to be disinherited seem not to thee to be a greater evil then not to be chastised, choose that.

2. As the first was a reason of the declaration of Gods justice, so this second isEsay 28. 19. for our own benefit. Vexatio dat intellectum, trouble brings understanding. It was good for David that he had been afflicted, many men cannot be without it. S. Aug. saith, that when he followed this world by pleasures with a full stream, a pain in hispsal. 119. 71. breast, pectoris dolor, was the first means of his recalling. S. Pauls unhorsing andActs 9. smiting blinde was his initiation to God. Sepiam vias tuas, saith God, I will hedgeHos. 2. 6. up thy wayes with thorns; If thou wilt go out of the way the thorns shall prick thee, and keep thee in. Nazianzen reporteth of S. Basil, that being subject to infirmities and sicknesse, he petitioned God for recovery of his health, and when he had obtained it, he remembred that he had left out a condition, that lest he should grow proud, God would by afflictions put him in minde by sicknesse again, which he did as the same Father reports. Thus in these two respects its necessary we bear correction with patience.

[...]. The tryal is of two sorts. 1. There is either, Delatio boni a deferring of good, touched before in hope, which ever hath rationem mali, a shew of evill. Hope deferred maketh the heart sicke; the bearing of it is called,prov. 13. 12. [Page] [...], longanimity; though it tarry, wait for it, because it will surely come, saith the Prophet. Wait patiently for the Lord will come, saith the Psalmist. This is theHab. 2. 3. onely patience which is in God, who waits ut misereatur nostri, that he may havePsalm 37. 7. mercy on us; for as S. Augustine saith, Dominus patitur neglectus, patitur contemptus, patitur negatus; the Lord, though we neglect, despise, deny him, yet still bears with us; with what patience then should we wait upon him, and not to make this conclusion by infidelity, Because that we wait for is long in coming, therefore it will never come: or to say with them in Saint Peter, Where is the promise of his2 pet. 3. 4. coming?

2. The second tryal indeed is the bearing of some real affliction, not for sin, as in [...], but for righteousnesse sake. To whom more is given, of him more shall be required. The Devil shall have a larger liberty to tempt him. The Philosopher saithLuke 12. 48. very well, Deus non habet amorem maternum erga filios, sed paternum, that is, he will not dandle his children in his lap, and rock them as a mother, but put them to tryal as a father. And he tryes them by this, if they will rather pati malum, quam facere, suffer evil then do evil; or as S. Augustine saith, utrum velint malum non patiendo facere, or non faciendo pati, whether they will rather do evil without suffering, or suffer evil without doing any. And this is as S. Peter saith, That the tryal of1 pet. 1. 7. our faith may be more precious in the sight of God then gold. And the reasons are four.

1. Because we commonly see, that res prosperae are mare mortuum, the dead sea,

Pet. Chrysol.

or the lake Asphaltites in Judea, where Sodom and Gomorrah stood, that corrupteth

Epist. 85.

all that is put into it. Noverca virtutis prosperitas, prosperity is the stepmother of vertue, saith one. And Seneca, Ipsa foelicitas nisi temperetur premit, felicity it self, if it be not qualified, is a pressure. We settle upon our lees, if we be not poured out from vessel to vessel; standing water putrifies; armour not used contracts rust; a full body ill humours; unfallowed ground brings forth weeds; but by exercise our graces grow bright, the stirring them up makes them burn, which else would die in us.

2. The second is, that as the Apostle saith, there may be a conformity between Christ and us, Romans 8. 29. Christ hath his inheritance in heaven by two rights; one as he is the first begotten son of God, and the other by his obedience. Ye see he saith of himself, Ought not Christ to have suffered these things, and so to have

Luke 24. 26.

entred into heaven? Now in respect of the first we can have no conformity with

Acts 14. 28.

him, but the right we must claim by is the other, which is suffering; and if we claim the inheritance by Christ, we must have it by his title, viz. by suffering. In mans Law it is a principle, that inheritance which descends from one to another, must be held by no other title, then by that, which he that was formerly possessed of it, held it by. And therfore the Apostle pleads, that through much tribulat on we must enter into

2 Tim. 3. 12.

the kingdom of God. This is the tenure, and lest any should think himself exempted, he tells us, All that will live Godly in Christ Jesus, shall suffer persecution; none excepted. And for this cause, whereas the Church militant hath six resemblances. 1. To a Camp, 2. to a ship, 3. to a building, 4. to com, 5. to wine, 6. to a flock. The nature of all these imports patience.

1. A souldiers life is nothing else but agere sub dio, abroad in the open air; much

2 Tim. 2. 4.

patience is required in them that follow the camp.

2. A ship we see is subject to winde and storms, to be tost with the waves

Matth. 8. 24.

of the sea.

3. 4. The resemblance to these two One well describeth. Forsitan te temporaliter punit, ut aeternae mortis ardores poena redimat temporalis. In edificatione enim temporali omnes lapides prius malleis tundebantur, in horreo Domini non reponitur granum, donec flagellis aut triturantium pedibus sit excussum, in buildings axes and hammers must be used, and no corn comes to the table before it passe through the frail and milstone.

5. The grape must be troden and passe the winepresse before it be fit to drink.

Esay 5. 2.

6. The flock is shorn and carried to the shambles.

3. The third reason of trial is, to separate the good from the bad. Therefore God suffers the Devil to sift his servants, trial is, Sathanae ventilabrum, the Devils seive,

Luke 3. 17.

Luke 22. 31, which separates the good corn from the chaff, and for this cause God [Page] suffers good men to be afflicted by wicked, because it is not fit he should use good men as scourges for the good; for there must be a fan to make a separation of the corn and chaff, which is the crosse. There is a red sea to passe, if thou be a true Israelite, thou shalt get through, if an Egyptian no passage for thee, thou shalt be drowned in the midst of it. vituli triturantes quotidie ligantur ad stabulum, vituli mactandi quotidie in paescuis libere relinquuntur, the oxen, that are for use, are kept tyed up, when those that are fatted for the shambles, are let loose into the pasture to feed at peasu re.

4. The last is for the Devils confusion, to confound him when he sayes, Doth Job

Job. 2.

serve God for nought. God sends tryalls to stop the Devils mouth, who slanders all for mercenaries, therefore ost times he sends no reward visible at all, and somtimes gives malam mercedem, an ill reward in appearance, that it may appear that we serve him gratuito freely.

Now for the manner of suffering; There were in the Primitive Church a sort of heretiques called Circumcilliones, who (hearing patience so much commended) conceived of it, as the stoickes, to bean [...] a want of passions, and therefore whipped themselves, and acquainted themselves so much with hardship, that they could beare any thing. But we are to understand, that as Christian religion is far from Epicurisme, so it allowes not the doctrine of the stoicks: Saint Paul disputed against both Epicures and Stoickes. Christian patience is no stoicall [...] for Job, David, Christ, they were patient, yet had some notable signes of passions, that they felt what they suffered. Nor is patience a Monothelite, to have a will onely to be punished. Our Saviour had a will to be rid of the cup, as well as a submissionLuc. 22. 42. to Gods will. It was a suffering according to the will of God, as the Apostle1 pet. 4, 19. speaks, to which he conformed himself. Saint Augustine sheweth the differencec. 7. de patientia between the Heathens, and heretiks patience, and that which is true patience. The first was not in a good cause, or for a right end, but possibly they vsed themselves to suffer, and felt it not: but in true patience, a man feels the crosse, and would be rid of it, yet submits to the good pleasure of God. And therefore he saith, it was stupor morbi (being accustomed to ill) potius quam robur sanitatis, A stupefying disease, rather then the strength of health, and admiranda duritia, quae magna est sed neganda patientia, que nulla est, their hardnes was to be admired, for it was great, but their patitence to be denied, for they had none.Heb. 12. 5.

That which is forbidden the Apostle comprizeth in one verse 1. A small regard, or despising the chastisment of the Lord. 2. and a fainting under his correction [...] and [...] the two extreames of true patience.

1. Saint Chrysostom noteth upon Exodus 9. 28. that in the wicked there is but momentanea cura, not no regard at all, but a momentary regard of Gods afflictions: as it was in Pharoah concerning the plagues of Egypt; and it was no other in Jeroboam, 1 King. 13. 6. there was in him a humiliation for the present, till his hand was restored onely. That effect which judgement works upon the wicked, is onely pannicus timor, a panick fear for the present, till the danger be over, and therefore such patience is called Pannica patientia, a pannick patience: like to that in bears and wolves at the sound of the drum, they are afraid while that is beaten and no longer. Or as they which not being used to the sea are sick, while the ship is tossed, but assoon as they set footing on the land are well again. And by this men came to that which the Ancients call Stupor morbi, non robur sanitatis, a numnesse and hardnes of soul, not proceeding from strength of health: and thy call it animi [...] a palsy of the soul. It is one thing to thrust a needle into quick, and another into dead flesh. And this stupor or numnesse of the soul is of two sorts. Contractus et immssus.

1. The wiseman speaking of a person given to excesse of meat and drink, saith, They

prov. 23. 35.

have stricken me (shalt thou say) and I was not sick, they have beaten me and I felt it not. He shews that some by custome in sinne, contract a senselessenesse in sin. Their life is like to them that sleep in the top mast, whose sleep is broken and yet continues, and so they come to a kinde of drunkennesse. Ebrii sunt, non vino, as

Esa. 51. 21.

the Prophet speaks, they are drunk, but not with wine; and so it falls out in other vices, when a man is bewitcht with a sin, he is smitten but feeleth not, because he is drunk with it.

[Page] 2. The other is such as we read Baals Prophets were: who, when their God

1 King. 18. 28

would not hear them, cut themselves with knives and lancers, and thereby might seem patient; and this is not stupor contractus, but emissus a stupidity infused by Sathan, whether he possesse men spiritually onely in their souls, or corporally too. The Devil taught a man to breake his chaines and cut his flesh with stones; and such

Mar. 5. 5.

was that of the Circumeelliones, Manichees and Donatists &c. it was but pati malum, ut facerent malum, as Saint Augustine speaks, they suffered evil, that they might do the more evil.

This stupor contractus comes two wayes. 1. Ex ignorantia causae, not considering the cause whence afflictions come. or 2. Ex ignorantia finis, not considering the end whereto they tend.

1. When the afflicted consider not the cause from whence their affliction comeeth,Jer. 5. 3. Thou hast stricken them O Lord, and they are not grieved (saith the Prophet) thou hast consumed them, but they have refused to receive correction, they have made their faces harder then a rock &c. And God himself by the same Prophet,2. 30. In vain have I smitten your children, they received no correction. And the Prophet Esay, why should ye be stricken any more? ye will revolt more and more &c.Esa. 1. 5. No doubt but there are some such among us, whom God calleth before him, and arresteth with these his Serieants, but are no whit amended. Such are usually compared to Simon the Cyrenian, who was violently laid hold on, and forced to carryLuc. 23. 26. the crosle, but are not crucified on it themselves, a crosse they beare, but profit not. And the reason is, because they ascribe it to other causes, besides God inflicting, and their sins deserving. Divines call this coecum termentum, or coecum dolorem, a blinde grief, a grief they have on the sudden, but are not able to say, for this or this cause is it come upon me: they ascribe it humori naturae not rori gratiae, and like purblinde men they cannot looke up to the hand that strikes them; and so consequently they get them terrenas consolatiunculas earthly petty comforts; (as Saint Bernard) pleasure and friends, and so drive it away: and if it comes from without then many times they do insurgere in instrumentum et omittere percussorem, rise against the weapon, and leave the striker, which comes by not observing the two concurrents, viz. God and his instrument, and that the affliction is just with God, though unjust in the instrument, as the calamities of Job, were just in God, cui nil nisi justum placet, who delights in nothing but what's just; and our Saviour saith, Math 5. 11. we shall be blessed by God when we are injured by men, the1 Sam. 22. not distinguishing of these two breeds desire of revenge. King David could distinguishpsal. 7. 3. better. In the case of Savl and Doeg, the instruments; O Lord my God, if2 Sam. 16. I have done any such thing &c. He ascribed it to God, and yet knew he was wronged by them: and in the case of Shimei, he conceived that he was but Gods instrument to afflict and punish him.

2. When we look not high enough, that is the first, the second is, when we conceive not aright of the end: for tribulation is of tribulus a bramble; and Saint Augustine saith, Ideo mittitur, aut ut detineat, aut ut revocet, it is sent therefore, either to restrain, or to call back. And Intelligat bomo Deum esse medicum, et tribulationem medicamentum esse ad salutem, non poenam ad damnationem, Man should know, that God is a physitian, and tribulation a medicine for health, not a punishment to condemne. And Saint Gregory. Adversitas quae bonis viris obiicitur, probatio virtutis est, non indicium reprobationis, Tribulation that comes upon good men is a trial of their goodnes, not a token of reprobation. When men then mistake Gods aime, in the end they fall into a numnes of soul.

2. The second extreame of Patience is the fainting under Gods correction. The cause most commonly comes, when men cannot distinguish between [...] and [...] between being shaken, and cast down; but imagine, that God afflicts them2 Cor. 4. 8. in wrath, and aymes at their destruction: whereas the Apostle could say, we are troubl d on every side, yet not distressed, we are perplexed, but not in despair. And when a man cannot distinguish between these, then a heavines seizeth on him that begetteth death. The Psalmist maketh a dialogue between his soul and himself.psal. 42. 6. Why art thou so cast down O my soul? but then comes in the other part, put thy trust in God for the help of his countenance. When men begin to be perplexed, then either they feel their courage die, the spirit is cast down, and A wounded [Page] spirit cannot be born: the spirit of a man will beare other infirmities and crosses,Prov. 18. 14. and so the heathen have shewed great patience, but when the spirit or conscience it self is wounded, who can beare it? Or else they fall a murmuring against GodsGen. 4. 13. justice, and say with Cain, Their punishment is greater then they can bear, or have deserved; and so mistaking Gods Justice fall away by despair, and not considering1 Sam. 28. 8. Gods mercy, they come to be of Sauls minde, If God will neither answer him by Prophets, dreames, nor voice, he will go to the witch: and if this succeeds not, then he takes another course, and so falls into the other extreame, and lies flat on the ground with a brutish kinde of patience. And all this is by misconstruing Gods justice or mercy, that because he correcteth as a father, he will condemne us as a Judge.

The general means to get Patience are these.Meahs of Fatience.

1. It is truly said by Saint Jerome, that quot sunt causae, as many causes as God hath ad [...] to punish, there are so many for us ad patiendum to suffer with patience. There are many examples of patience among the Heathen as of Scaevola, Rutilius, Regulus, &c. these had a shew of patience, and their reason was, Sis asinus, quemcnnque asinum sors prospera fecit. But there ought to be in Christians a more heroique courage, seeing they know the causes from whence affliction comes, and whereto it tends, as was shewed before.

2. They say that it is Tenuis patientia, quicquid corrigere est nefas, a small patience, when a man cannot help it then to beare: since we cannot help it, were bestt o make a vertue of necessity. It is hard to kick against the pricks.Act. 9. 5. A necessity being laid upon us, let us do it willingly, and so it will become a commendable vertue, and let us not be like them that have no hope.

3. The third is that which the heathen man confessed, Quantum mercator pro lucro, quantum venator pro ludo, tantum ego non passus sum provirtute, I have not suffered so much for vertue, as the merchant for gain, or the hunter for sport: this he spake out of ambition, that he had not suffered so much for his honour. But let us adde, Quantum ethnicus pro ambitione, tantum ego non passus sum pro Christo meo, I have not endured so much for my Christ, as the Heathen for his ambition. On the other side considering as we are Christians, and afflicted either ad correctionem or ad probationem, for our amendment or tryal, these should be to make us patient: of which two let us spake more particularly.

1. In respect that afflictions come upon us justly for our sinnes. The lesse dishonest thief could blame his fellow for murmuring, and his reason was,

Lue. 23. 41.

seeing we suffer justly; all we suffer is justly deserved, yea lesse then we deserve.

2. The Psalmist saith, that God in faithfullnesse had afflicted him. That as the

psal. 119. 75.

punishment is just in the first place, so if we are afflicted, we should ascribe it to God of very faithfulnesse. Though he visit our offences with rods, or our sinnes

89. 32 33.

with scourges, yet his mercy shall not utterly be taken from us, nor his truth fail. This affliction being sent in mercy, either to retain us, or to recall us, either for prevention or for cure, and we apprehending it so, is a speciall means to procure patience in us. For being strengthened by his promise, we shall make use of his punishment, and know that all things worke together for good to them that love

Rom. 8. 28.

God. And to this we may apply the speech of the Heathen man, Patior ne patiar I suffer now, that I may not suffer hereafter. That Abraham make not that argument against us which he did to the rich man; Son remember that thou in thy life time

Luc. 16. 25.

receivedst thy good things, therefore now thou sufferest pains; but Lazarus, who suffered pain, shall for his patience have his reward. That this conclusion may not be, here we must suffer those pains that may be ended, mitigated, endured with patience; and have hope of an end, that we may not hereafter suffer those pains, in which there is no patience in bearing, no hope to be delivered no mitigation to be expected, but the end will be without end. And indeed this continuus

psal. 73. 5.

cursus temporalium, to have no misfortune or trouble, nor to be plagued as other men, is a dangerous signe of Gods disfavour to us. And these for the corrective part.

The motives for patience in that affliction which is explorativa or probativa are.

[Page] 1. To consider before hand what troubles and crosses are incident to a Christian life. Our Saviour upon this hath two comparisons, of a builder, and a king going to war, both whom it behoveth to cast their accounts before hand what charge they may be at. For the want of forecast of them that intend to live a Godly life, what troubles, what temptations they must go through, makes them unprepared and unresolved when the crosse cometh, and so they give over.

2. The Apostle (though it may be equally applied to other vertues) tells us, that whatsoever things were written aforetime, were written for our learning, that we through patience and comfort of the scriptures might have hope: that is, inRom. 15. 4. this point of patience we may see in scriptures what the Saints of God have endured, and by considering their afflictions and sufferings, what it cost them, and what they suffered we may see what it will cost us, and what we must endure, and so we may be the better armed against the like; and especially if we consider ourHeb. 12. 10. Captain, as the Apostle calls him, and what he suffered. Recogitate illum, consider him that endured such contradiction of sinners against himself, lest ye be wearied12. 3. and faint in your minds, This is a good preparative to patience. Si paessio Christi, (saith Saint Gregory) in memoriam revocetur, nihil tam arduum quod non aequo animo In Epist. toleretur. if we would but call Christs passion to remembrance, theres nothing so difficult, but we would willingly endure it. He suffered so much in all parts of soul and body, that its impossible for us to endure the like.

3. Martyres [...] flamma esse possumus, si in anima patientiam retineamus, we may be martyrs without fire, if we endure Gods crosse with patience. And to endure them we shall be enabled by Gods own promise, in the words of the Apostle; God is faithfull who will not suffer you to be tempted above that ye are able, but1 Cor. 10. 13. with the temptation will also make a way to escape, that ye may be able to beare it. He will not trie us above our patience, but either give us sufficient strength to suffer great afflictions, or lesson our trials, as our patience shall decrease. And the consideration of this is also a great motive to continue in this vertue.

4. Lastly, The hope of the reward laid up for those that suffer in this world, is a principal means to stir us to this duty. Saint Paul saith, I reckon not theRom. 8. 18. sufferings of this present time worthy to be compared with the glory which2 Cor. 4. 17. shall be revealed in us. And he gives the reason in another place. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.

Here is a gradation of so many steps, that a man cannot reach to the top of it.

The glory great, the affliction light, the glory exceeding, the affliction for a moment, nay the glory far more exceeding with an eternal weight added to it. Here is Hyperbole upon Hyperbole, and yet no Hyperbole can fully expresse it, The Apostle could not expresse it. and we cannot conceive it.

So much of the means.

The signes of patience are these.Signes of Patience.

1. Tolerantia Crucis. When a man findes upon examination, that he is able and willing according to the Greek word [...] to abide under the crosse, it is a good signe. When a man is so affected to the Crosse, that if it please God to take away his sinne, (the cause of punishment) he is willing to beare the punishment. Let me onely be assured of forgivenesse and let the Crosse lie on me still.

2. The second is when we can Tolerare et amare, beare and love too. When our suffering turns not to murmuring or disobedience, but so affecteth us, that (notwithstanding our chastisment) we can love God with his chastisment, and for it say with Job, Blessed be the name of the Lord. When it is Benedictus Dominus in

Job 1. 21.

donis suis, blessed be God in his gifts, Jobs wife can say grace aswell as he; but when it cometh in ablationibus suis, blessed be God, who takes away, a true note ariseth of difference between true and counterfeit patience. It is in this as in [Page] the affections, when they arise from contrary objects, they are true and not counterfeit; as when justice, which properly stirs up fear, works love in us, and when we can fear him for his mercy which properly stirs up love. Wicked men may fear God for his justice, and love him for his mercy; but the true note of difference is, if we love him for his justice, and can say with David, There is mercy with thee that thou mayest be feared. So that when a man can love God, as we count it, post injuriam, this is true love, and is a signe of true patience. The Heathen man said, thats true love, cum amare possis post injuriam, when one can love him that hath injured him.

3. The third is, when we finde our selves humble in our sufferings, which is a distinction between true Christian patience and heretical. The Fathers in the primitive Church had much to do to make the people observe the difference of patience between a true Christian and a Donatist; and were forced to use these two notes of distinction.

1. That in the suffering of a Donatist (which is to be observed in our dayes) they should finde a spirit of pride and vanity, whereas true patience is humble. And this humility appeared in the Martyrs sufferings, which was without disputation with God about the cause, or murmuring at the torments: tolerabunt & non gemuerunt; or else respondent pro Deo, they either bear them, and mourn in silence, or if they reply, it is on Gods behalf, like Job, of whom the Holy Ghost saith, In all this

Job 1. 22. 2. 10.

Job sinned not, nor charged God foolishly. And, In all this did not Job sin with his lips. He did nothing to bewray impatience. True patience is humble, and saith with David, Tacui Domine, quia tu fecisti, I kept silence, O Lord, because it is thy doing.

2. The other note is Alacrity. It was observed by the Fathers, that the Circumcelliones in their sufferings had no alacrity, but [...], without passion, it is true, they were not moved, but they suffered not cheerfully. They bore them, but they rejoyced not; they did [...], overcome, as those that in some diseases, cure without pain, or using Narcotick medicines do overcome the pain, but Christian patience doth more, In all these, saith the Apostle, Romans, 8. 37. [...], we do more then overcome. It doth [...], overcome, and more then so, for it rejoyceth too. So the Apostles after they had been scourged, departed, rejoycing that they were counted worthy to suffer for the Name of Christ; whereas the suffering of

Acts 5. 41.

Hereticks, though it discovered no fear or grief, yet it wanted this rejoycing, it had no alacrity in it.

Now concerning the sixth Rule (as is in the former.) It is not enough for a man to say to his own soul, Why art thou so impatient? but we must say to others,Psalm 27. 14. Sustine Dominum (as the Psalmist) wait (and that patiently) on the Lord. We do what we can by our comforts and exhortations to make them patient. On the other side, if there be any provocation to impatiency in others, as Jobs wife, we must answer them with him. And this is the knowledge that every one should have, and it is folly in them that have it not. For Doctrina viri per patientiam noscitur, the discretion of a man deferreth anger, saith Solomon, Proverbs 19. 11. and as S. Gregory addes, Tanto minus quis (que) ostenditur doctus, quanto convincitur minus patiens: nec enim potest veraciter bona docendo impendere, si vivendo aequanimiter nesciat mala tolerare, every man shews himself the lesse learned, by how much the lesse patient: nor can he well teach to do well, if he know not how to bear evill.

And thus much concerning the first Proposition, Thou shalt have a God.

[Page]

CHAP. XV.
The second Proposition.

The second thing required in the first Commandment, To have the true God for our God. Reasons hereof. Of true Religion. This is the true pearl to be sought. Three rules in seeking. The extreams of Religion. 1. Idolatry, 2. superstition, 3. Prophanenesse, 4. novelty, of which three degrees. 1. Schisme. 2. Heresy. 3. Apostacy. The means of true Religion. The signes of procuring it in others.

THere remain two propositions more in this Commandment.

1. Thou shalt have me the true God, for thy God; and this includes the vertue of religion, viz. true religion, which is the having the true God for our God. All other religions are the extreams forbidden.

2. The second is, Thou shalt have no other Gods but me, that is, thou shalt have one God alone, and thou shalt have me alone, and this includes the vertue of sincerity, which is opposite to all mixtures of true religion with any other.

Besides these propositions drawn out of the whole precept, there are two other vertues included in the first and last words of this Commandment. 1. Upon the last words [...] coram facie mea, before my face, is grounded, the vertue of integrity or uprightnesse, opposed to hypocrisie; and upon the first words, Non erunt tibi, [thou shalt not] the vertue of perseverance. For the words are in the future tense, and extend to the whole course of our life. and these are the particulars that remain to be handled in this commandment.

The second proposition then, is, Thou shalt have me for thy God. For it is not2. enough to have a God, unlesse he be the true God. And this is true religion. Naturally our affections are bent, and chiefly bestowed on some one thing above the rest, and to this all our actions refer, and this whatsoever it be is our God. As some upon an Idol, or false god, which, as the Apostle speaks, is nothing. Or some upon the god of this1 Cor. 8. 4. world (that is, the Devil.) Some have their belly for their god, that is, the flesh.2 Cor. 4. 4. Phil. 3. 19. Some idolize their money and wealth, the love where of is idolatry, as the same Apostle.Ephes. 5. 5. Thus as S. Augustine saith, unusquis (que) comeditur ab aliquo zelo, every man is zealous for some thing or other. And concerning all such the Prophet makes his complaint, that there is a generation of men that turn the glory of the true God into dishonour, that are not careful to render God his true honour, and their religion is,Psal. 4. 2. as the Apostle saith of knowledge, scientia falsi nominis, religion falsly so called. For1 Tim. 6. 20. they follow vanity and lies, and therefore eat the fruit of lies, as the Prophet speaks,Hos. 10. 13. that is, grief of minde, smart of body, and confusion of soul. That which Plato saith of this is true, [...], &c. Every soul if it hath not the truth, it is not because it wants desire of the truth, and if it finde it not out, it is against the will of it, unlesse it degenerate from its nature. When Abraham had told Abimelech thatGen. 20. 9. Sarah was his sister, not his wife, he (though a Heathen) could tell Abraham that heJob. 8. 44. had done that he ought not to have done. And that which is more strange, the Devil,Gen. 3. 2. (though the father of lies) could say to the woman, Yea is it true indeed? Hath God said ye shall not eat of every tree of the garden? He was desirous that Eve should give him a true answer. So we see the force of truth, that howsoever it is not practised, yet in judgment, not only the good but the wicked, even the Heathen, and the Devil himself would not willingly be beguiled with falshood.

One reason why God, though he commands onely true religion, yet permits the1 pet. 1. 7. false, is, in respect of that which was named before, the tryal of our faith, which is more precious with God then all the riches of the world. This tryal hath been the cause, why God hath permitted and doth permit so many errours, heresies, and false worships, we may allude to it by comparison: that albeit God hath abundance of all things to make all men rich, and so could have done; yet for tryal of a liberallDeut. 15. 11. and compassionate minde in the rich, he saith, The poor shall never cease out of the land: So it may be said in the case of truth, It had been an easie matter for God to have taken order, that every man should enjoy the true [Page] profession but on ly for this tryal. Ideo oportet haereses esse inter vos, therefore there1 Cor. 11. 19. must be heresies among you, and why? because they which are approved may beGen. 1. 3. made manifest among you. He that said, Fiat lux, let there be light and it was made, could have as easily said, Sit veritas, let there be truth, let there be plenty of truth, and it should have been so, but he hath given the reason why he suffereth errour, that they may be tryed, that seek after the truth.

Another reason of this is, that forasmuch as God hath magnified his word, and truth above all things, and that it is the chiefest thing, and that he maketh mostPsal. 138. 2. account of, he would therefore have it diligently to be sought by us, that we should shew our conformity to him in the estimation of it, and magnifie it above all things.

For the necessity of it much need not be spoken, it hath been partly handled already; but because truth and true religion is a way, as S. Peter calls it, and that way2 pet. 2. 2. must bring us to the right end, then it follows, that of necessity we are to finde it.John 16. 13. The spirit of truth is to guide us, and therefore it is requisite we finde him. If we finde it not, we cannot come to our end. Eunti in via aliquis trit terminus, but error immensus est, if a man keep the way he shall at length come to an end of his journey, but errour hath no end; therefore the way must be found.

The thing commanded is Religion, and true Religion, veri nominis Religio, whichMatth. 13. 45. our Saviour under the name of the kingdom of heaven compareth to a pearl, and him that sought after it, to Merchant, that seeking after many, found one pearl of inestimable price and value, and when he had found it, sold all that he had, and bought it. In which we may consider his desire which is branched out into three acts. 1. Quaesivit. 2. Invenit. 3. Emit. He sought, found, and bought.

1. In regard of the manifold errours and falshoods in the world, Investigation is most necessary; that is, an earnest study and applying of the minde, to finde out truth among many errours, contrary to the custome of this age, where no man desires to seek, but in that Religion wherein a man is born, in that he will grow up, and in that he will dye, and imagine that he hath found the pearl without seeking, and so when our studies ripen, we onely stick to some mens institutions. Moses seemeth toDeut. 4. 32. be of another minde, and not onely exhorteth, but commandeth the Israelites to enquire into all antiquities, and in all parts and ends of the world, whether there were any Religion so true as theirs. No man then ought to suppose he hath found the truth, before he hath sought it; and a promise there is of finding if we seek. TheMatth. 7. 7. promise of the calling of the Gentiles, that God would be found of them that sought him not, is no rule for us in this case: but as we must enquire, so we must examine all truths. There are many counterfeit pearls; a man must be able to distinguish, before he sell all to buy a pearl.

Hereditary Religion, Religion upon offence taken, Religion upon a sudden, these three at this time possesse the most of mankinde.

1. Either because they will be of the minde of Auxentius, In hac fide natus sum, in hac item moriar, and in this case Religion findeth us, and not we it.

2. Or, because I have received some indignity in one Religion, I will be of another: or because we have sustained some losse, or had some crosse by our Religion, therefore we will go over seas, and there we will seck and finde the pearl, and are able to defend it to be so.

3. There is religio repentina a sudden religion. This is a stumbling upon Religion

Esay 65. 1.

without study, by some that seek to revelations, and prefer fancies before ordinary

1 Thes. 5. 21.

means: whereas God hath given ordinary means, we must have time, and study, and means to finde it; for in other cases and without these there's no promise nor warrant from God, that we shall light upon it.

But if any shall say we have found it before we sought it, as God saith of a people, I was found of them that sought me not, we must adde, with the Apostle, Omnia probate, there is an examination answerable to seeking: they that have it must either seek it or examine it, and not make examination of the truth in Religion a matter of death, as the Turks do.

Seek therefore we must, and in seeking the Fathers give many rules, but especially two rules must be observed.

1. The first our Saviour gives, quaerite primū. It must be sought before all other things,

Matth. 6. 33.

[Page] and in the first place, because the seeking of it will it all things else Seek the Lord (saith the Prophet) while he may be found, and call upon him while

Esay 55. 6.

he is neer. S. Paul saith, All seek their own, not the things which are Jesus Christs.

phil. 2. 21.

But if we give primum to our own, and not when we seek for Christs God will not be neer, but leaves us.

2. The second is given by Moses. If thou seek the Lord thy God with all thy

Deut. 4. 29.

heart, and with all thy soul, thou shalt finde him. God saith by the Prophet, Ye shall

Jerem. 29. 13.

seek me and finde me, when ye shall search for me with all your heart. We must seek with tears, as Mary did the body of Christ, John 20. 15. we must seek for the truth, as Solomon saith men must do for wisdom, how is that? as men seek for silver or

prov. 2. 4.

hid treasures; and, as the Prophet, if ye will enquire, enquire; that is, enquire indeed.

Jerem. 45. 5.

But if either we primum quaerere grandia, if we first seek great things for [...] selves, and religion after; or seek, and not seek, by seeking coldly; [...] seeking his fathers asses, and the woman seeking her groat will prove to be with more care then ours for religion: such seekers will never finde.

3. The third is. As we must seek for the truth, if we have it not, and when we

1. Tim. 6. 3.

have it examine it, so when we have it, we must acquiescere we must rest in it. The

Ephes. 6. 14.

use of religion serves us instead of a girdle to [...] our loyns, that is, truth must be applyed as close to our souls, as a girdle to our reins.

For the negative part, what is here forbidden, may be reduced to these two heads.

1. One extream opposite to true religion, is [...], the excesse, when we give honour, either cui non oportet, to whom it is not due, or quantum non oportet, or more then is due: the first is commonly called Idolatry, the other superstition.

2. Another extream is parum, the defect, when we do not give honour cui oportet, to whom it is due, or not quantum oportet, not so much as is due. The first is called prophanenesse, which usually ends in Atheisme, the other is non-acquiescence, or not resting in religion, when men seek out novelties, and receive the truth [...] in part: and this divides it self into two branches. 1. Schisme. 2. Heresse: which ends in Apostacy.

1. The cui non oportet, is Idolatry, whether it be by giving divine honour and worship, or ascribing any part of Gods office to any creature, as S. Augustine speaks: within which comes dealing and covenanting with the Devil, or trusting to his instruments, Sorcerers, Charmers, Dreamers, and other Inchanters. So if a man yeeld any of the former affections and vertues, as love, fear, &c. to the Devil, if he fear the stars, or attribute any thing to dreams, inchantments, ligatures, lots, characters, &c. it is comprehended within this. God telleth us by the Prophet, that none can foreshewDeu. 18. 10, 11 things to come, but himself, (not meaning things known by natural causes) but where there is causa libera a free cause. Therefore if divine honour be attribute: to any of these, a part of Gods peculiar offices, is taken from him, and the most of them are reckoned up by Moses, and God threatens to punish them. In the [...] Jerem. 10. 2. Jeremy there is a plain commandment against the ascribing any thing to stars. So [...] Esay 8. 19. Ezek 21. 21. against Wizards and divination. Saul enquired of the Witch of Endor, and1 Sam. 28. 16 you see Gods anger towards him for it. And Ahaziah using the like means to recover1 Chro. 10. 13 his sicknes, was reproved by Elijah, Is it not because there is no God in Israel, that ye2 Kings 1. 3. go to inquire of Baalzebub the God of Ekron? Though the Witch at Endor foretold Sauls death, and spake truth, yet Sauls act is condemned. 1. Chronicles 10. 13. And though the Pythonist in the Acts confessed, that the Apostles were servants ofAct. 16. 17. 18 the living God, yet S. Paul rebuked the spirit that was in her, and made him come forth. Yea though a Prophet foretell a truth, and yet saith, let us go after otherDeut. 2. 1. 2. 5 gods, he shall be put to death.

2. The other, quantum non oportet, to give too much honour, is commonly referred to superstition. The second Council at Nice erected images, and their principal reason was, because God could not be remembered too much: but that was no good argument, for then there could be no superstition. Tully shews how the word superstition came first up. There were certain old Romanes, that did nothing but pray, day and night, that their children might outlive them, and be superstites: whereupon they were called superstitious. In this respect we also condemn the Euchytes.

[Page] It is true, as the Fathers say, that for quantitas absoluta, the absolute quantity, if we were as the Angels, there were no [...]; but for as much as in man there is but quantitas ad analogiam; or ad propartionem, and thereby he hath no absolutenes, but ex conditione, we must do that whereby we may continue, and go forward to the glorifying of God. and because of his weaknes, for a man to spend himself in one day maketh a nimium in religione, and consequently, superstitition.

2. For the other extreame, Parum, when we give too little, and that either 1. cui non oportet, or non quantum, the fi st is commonly called Prophanent [...], which was a punishment from the beginning, that a man should be such a one, that he should not come intra sanum, within the Church, but to stand extra which many now a dayes count no punishment; nay it is to be feared that it hath a reward, and that such people are the better thought of. Too many of this fort are in these times that value religion and Gods worship no more then [...] did his birthright.

2. The second part of this extreame is, when we give not quantum oportet, so much to God as we ought, when we will not rest or acquiesce in what God hath by his Church prescribed, and delivered to us, but affect novelties, and desire new and strange things [...], and therefore that God might make novelties the more odious to us, he hath made it a name for those things he mostLevit. 10. 1. hateth. Nadab and Abihu are said to have offered strange fire to the Lord, and theprov. 2. 16. Gen. 35. 2. wiseman calleth an harlot a strange woman; Jacob commands his family to put away strange gods. It is called in Deut. for [...] post deos alienos. This being bewitched with the desire of novelties, and new devises, hath changed the pure doctrine of the Primitive religion, and marred this religion where it is predominant. Thus the Galatians were bewitcht, Galat. 3. 1. and none but the Attica ingenia, which is spoken of in the acts, are given to it, Academick doubting spirits, Scepticks inAct. 17. Religion.

There are three degrees in novelty. 1. Schisme. 2. Heresy. 3. Apostacy. In which one makes way for another.

1. Schisme is the high way to superstition, as also to prophanenesse. And it is so called properly, when a man upon unjust dislike, either of government or worship or doctrine professed, or for some indifferent rites, withdraws from the communion of the Church in publike duties, and refuses to submit to his spiritual governours, the Bishops and Pastors of the Church, and so will make a rent in, and from the

1. Cor. 1. 10.

whole body: whereas the Apostles counsel is, that all would speak one thing, and that there be no dissentions, but be knit in one minde and in one judgement; and in another place, not to forsake the fellowship we have among our selves.

2. Heresy is (as S. Augustine defines it) Dum scripturae bonae intelliguntur non bene,

Heb. 10. 25.

& quod in [...] non bene intelligitur etiam temere & audaciter asseritur, when good Scripture is not well understood, and that they affirm that rashly and boldly that they

1 Cor. 11. 19

understand not well. S. Jerome goes further, Quicunque alias scripturam intelligit,

Tract. 18. in Iohn.

quam sensus spirious S. flagitat, quo conscripta est, licet, de ecclesia non recesserit, tamen haereticus appellari potest, he that makes another interpretation of Scripture, then according to the sense of the holy Ghost, although he depart not from the Church, yet may be called an Heretick. This must not be understood of every errour, but of sundamental errours, and such as are wilfully held, when there are sufficient means to convince one of the truth. Acts 5. 17.

3. Apostacy is a general defection or falling from all points of religion.

The means to finde out true religion are, besides the publike and general means, Hearkening to the voice of the Church, to whom Christ hath entrusted the truth, and which is therefore called by S. Paul, the ground and pillar of truth.Act. 8. 28.

1. The Eunuchs means, reading the Scripture, He read the Prophet Esay.

2. Cornelius meanes prayers, almes, and fasting, and that (which is strange beingAct. 10. 2. a Heathen, before he was called) he was said to be a man that feared God: But the Fathers resolue it well, why he was said to be so; quia non detinuit veritatem in injustitia, he withheld not the truth in unrightousnesse, as the Apostle speaks, and didRom. 1. 18. not abuse his natural light and therefore God bestowed a further light upon him. So that if men use Cornelius means, and not suppresse the light they have, God will give them his grace and further light to lead them into all necessary truthes.

[Page] 3. The third is Apollos means, to have paratum cor, to be ready and willing toAct. 18. 24. encrease the knowledge we have already. These are the principal means: other26. means were mentioned before, when we spake of knowledge.

The signes of true religion were foure: of which formerly we have spoken, and therefore will but name them. 1. The Antiquity. 2. The purging of the soul. 3. The beginning and growth of it. And 4. Lastly the examples of excellent vertues in the professors. All these Saint Augustine accounteth the especialDe Civ. Dei. signes.

The sixth rule for purging it in others. King David desired that he might not die yet, because the dust could not declare Gods truth. And our Saviour saith, that hepsal. 30. 10. was borne and came into the world to beare witnesse unto the truth. And on the contrary we are commanded to mark and avoyd those which cause division and offencesJohn 18. 37 contrary to true doctrine.

CHAP. XVI.

The third thing required in the 1. Commandement is, to have onely the true God, which includes Sincerity Reasons hereof. The Contraries to sincerity. Means of sincerity. Signes of sincerity. Of procuring it in others.

Thus much for the second general proposition, and the vertue therein required viz, religion. Now for the third. Habebis me solum Deum. We must have him onely for our God, and this includes Sincerity.

It is not enough to have him for our God, but we must have him alone for our God: none but me, as the Chaldee, and Septuagint read. Our Saviour, saith thou shalt worship the Lord thy God and him onely shalt thou serve: which is [...] Mat. 4. 10. one with Deut. 6. 13. and 10. 20. onely there is not [...] him onely, but it is supplied by our Saviour, and all comes from the same spirit. The reasons were touched before, yet we will mention some of them again.

1. The first is, because it trencheth upon Gods honour and glory to have a partner, and that men should worship other gods. The Apostles end their [...], with Soli Deo [...] et gloria. Rom. 2. Peter. and Saint Iude. And the reason the Prophet gives, My glory saith God, will I not give to another, his glory is indivisible,Esa. 42. 8. if any will adde a partner see the conditions, 1 Sam. 7. 3. God promiseth, [...] Judg. 10. 14. the people will leave serving of other gods, he will be their deliverer but if they serve any other gods, he will deliver them no more, but bids them go to them, and let them save them.

2. Another is taken from the titles given to God: as a father, a king, a [...] Malach. 1. 6. O hearken to the voice of my calling, My king. A husband. I will marry thee [...] psal. 5. 2. me, saith God by the Prophet. A Master. If I be a Master, where is my feare? AndHos. 2. 20. Math. 6. 24. of all these we can have but one: but one father, one husband, one king. one master. We cannot serve God and Mammon. And therefore we can have but one God.

3. The third was touched before, To joyne any with him, who is below him (and whosoever he is, he must be below him) is to abase him: if we could joyn any that were equal or his match, it were otherwise. If we joyn worse with better, it disgraces it. wine with water is the weaker. If you go to Bethel, and erect an altar to Jehovah, you must put a way other strange gods. No halting with the IsraelitesEsa. 1. 22. Gen. 35. 2. between God and Baal. No swaering by Jehovah and Malcom with one breath. No1 Kin. 18. 21 keeping the feast with leaven; no mixture in religion, but our passeover mustZeph. 1. 5. be kept with the unleavened bread of sincerity and truth, saith the Apostle. And therefore all mixture was forbiden under the Law, both in figure Deut. 22. 91 Cor. 5. 8. and by expresse precept, Deut. 4. 10. there must be [...], as the Apostle speaks, 2. Cor. 1. 22. a judging of mixt and counterfeit wares, by bringing them to the sun: God will search with lanthorns: sincerity is sine cera, pure honey, without waxe, such must our religion be.

The thing forbidden and opposite to sincerity is.

1. Mixture in religion, and that both in respect of the matter of it, and of our affections towards it.

[Page] 1. For the matter. Our Saviour saith. No man putteth new and old cloth togetherLuc. 5. 36. in a garment, or new wine into old vessells. This mixture of religion corrupteth it: as that of the Turks is a religion compounded of all: and the Pagans worship diverse gods. The whore of Babylon is said to have a mixt cup, Rev. 18. 6.

2 For the mixture of affections. As our religion ought to be sincere, so our affections. A mixture of hot and cold maks lukewarm, which temper is lothsome toRev. 3. 16. Christ. The religion of such is for their ends, not for Gods glory: as they which sought Christ for the loaves. They are duplici corde, as Saint Iames calls them.Iohn. 6. 26. There is no worse fault then to be lukewarm; therefore we must be resolved to be eitherJam. 1. 8. hot or cold.

2. The other extreame forbidden, is the defect, as that of mixture in excesse, that is, when men will so reforme and purifie religion, that they destroy it. Pro. [...]. 23. The wringing of the nose bringeth forth blood qui mungit nimium, sanguinem elicit, he that will make his nose too cleare, makes it bleed; so when men will cleanse the church too much, instead of purifying it from mixtures in composition, they give it a bloody nose, as sectaries and hereticks usually do, who alwayes pretend reformation, when they rend the church, and make it bleed, sometimes to death.

The means of sincerity in religion.

1. There is no better, then that which is implied in that wish of Christ, I would thou wert cold or hot: we must avoyd lukewarmnes, which causes wavering in religion, and come to a resolution; we must resolve to be what we professe, and to stick to the truth: then we shall be mel sincerum, pure hony sine cera, purified from all mixture.

2. When we are resolved to adhere to the truth, then we must come to the price, and value aright. It is true, that Job saith. Man knoweth not the price of it.Job 28. 13. Though we would give our selves and all we have for it, yet we cannot give a full price for it, and therefore must not for any price part with it. Merchants use to set a mark upon their clothes or other wares of the lowest price they will sell them at: now the truth is of such a value, that we cannot set any price whereupon to part with it. How high soever our price be, if we part with it, God may say to us, as the Prophet doth in the person of Christ, when they weighed for hisZach. 11. 12. price thirty pieces of silver, a goodly price it is that I was valued at by them; a price more fit to buy potsheards, and therefore he casts it to the potter. Surely God sets no such price on us, or valued us at so small a rate, however we value Christ or his truth1 Cor. 6. 20. Empti estis pretio, saith Saint Paul, we are bought with a price, more then thirty pices of filver not with corruptable things, as gold and silver, but with the blood of Christ, as of a lamb withour spot: a lesser price would not serve to redeeme us, for if it would, all should have gone rather then he; therefore as he prized us, so must we prize him, and his truth, aboue all corruptible things in the world.

The signes of sincere or true religion have been handled before: we shall touch onely a few.

1. True religion ascribes all good to God alone, and gives no part of his honour to any creature.

2. It favours not man in his corrupt desires, its no doctrine of liberty, but restraines all carnal liberty; it teaches us to despise father and mother, friends, yea a mans self and all for God.

3. It is free from those mixtures which have been the decay of religion, which were 1. mingling it with errours of vain Philosophy, which Saint Augustine calls

Coloss. 2. 8.

rationes philosophorum, obtusae, acutae the acute and yet obtuse or blunt reasons of Philosophers. Thus Clemenes Alex. and Origan by Platos [...] and Aristotles [...] vshered divers errours into the Church.

2. With Jewish fables, which the Apostle bids Titus beware of, Jewish rites and ceremonies abrogated by Christ, which he calls egena et infirma elementa, weake and beggerly rudiments.Tit. 1. 14.

3. It doth penetrare cor, it pierces into the soul, circumcises the heart, mortifies all carnall lusts and desires, false religion reaches chiefly to the outward man. True [Page] religion enflames the heart and affections with love of God, and makes us prize him aboue all worldly things, that we can say with David, whom have I in heaven but thee &c. And makes us able to answer Christs question to S. Peter, diligis me plus &c. Louest thou me more then these? that we can say, we love him more then these, all these things on earth: and where this is not, there is not sincere religion rooted in the heart.

The sixth rule is, for procuring sincerity in others; especially we must exhort others, as the Apostle doth Timothy, and all those that succeed him in the like office of a Bishop in the church, to keep the commandment, that is, the doctrine and religion left &commanded by Christ, [...], without spot, unrebukeable: and whenGala. 2. 11. Saint Peter seemed to Judaize, he reproved him to his face; so ought we in our places and stations to oppose the corruptions and novelties brought into religion, contrary to the primitive and Catholique truth.

CHAP. XVII.

Of the last words in the first Commandment, Coram me, in which is implied Integrity. Reasons for it. Of Hypocrisie, and reasons against it. Signes of a sound heart. An observation from the first words. Non habebis. They are in the Future tense, and imply perseverance. Reasons for it. The extreames. 1. Constancy in evill. 2. Inconstancy in good. Four reasons against Backsliding. signes of perseverance. Of procuring it in others.

Coram me, Before me.

This is the last part of this Commandment. And this Coram me, saith saint Augustine 3. hath a great Emphasis in it, even so much as makes a distinction between this and the three other Commandments of the first Table: and it is to be taken according to the third rule of Extent before specified, viz. that is spiritual and extends to the heart. Coram me, Not in my sight. That is, thou shall not have any other God not so much as in the secret corner of thy heart: for God is scrutator cordis, Rom. 8. 27. a searcher of the heart. This implies the vertue of integrity. The law is spiritual,7. 14. saith the Apostle, and therefore the duties here commanded, are to be, not onely coram facie humana et coram luce, in the sight of men and in the light, which reach only to the exteriour act of Gods worship, but this coram tenebris et coram facie Dei, inEsa. 45. 7. the darknesse, and in Gods sight, reaches to the thoughts, the inward parts of thepsal. 139. 11. 93. 9. soul, which belong properly to the sight of God. It is God that formed the light, and created the darknes. And therefore, as the Psalmist saith, the darknes and light are both to him alike. And he that made the eye shall he not see? He sees not onely what the eve seeth, but also because he formes the spirit of man, Zach. 12. 1. He seeth what the eye seeth not, but onely the spirit of a man beholds, and that, as Saint Augustine saith, whether the Candle burne, or is put out; and which is more1 John. 3. 20. then all this, he seeth further then the spirit of man can see; for though our heart condemnes us not, yet he can, for he is greater then our heart, and knows more then our heart or spirit.

Again this [Coram me] distinguishes true obedience from a bare appearance: for bonum apparens, good in shew, may be Coram homine before man; but bonum verum is onely Coram me, before God. For Coram homine before man, or any other Coram, argues nothing to be other then in appearance: but Coram Deo makes it indeed. Saint Paul Ephes. 3. 16. Divides every man into an inward, and an outward man and the same words are use byd Plato before him, whence some gather he had read Plato; there is [...], and [...], an inward and an outward man, and which of these two pleaseth God best, himself sheweth in Eliab, and David. Samuel had a1 Sam. 16. 7. liking to Eliabs countenance, but God said, look not on it, for I have refused himpsal. 51. 6. God saw more into him then Samuel could. God looketh into the heart, andLuke 17. 11. therefore requireth truth in the inward parts. For there God rules especially. The kingdom of God is within you, as our Saviour said to the Pharisees. There it must begin, and there he delighteth to be most, if our heart he right, from thence [Page] he expects his worship. For in the heart is the principal seat of Christs scepter, there be rules, subduing our wills to God. There is in all men a corrupt desire of appearing outwardly to men, [...], we affect to seem something, as Saul, when he spake to Samuel, who had told him that God had rejected him, yet saith1 Sam. 15. 30 he, Honour me, I pray thee, before the elders of my people, and before Israel: such is our nature to appear outwardly to men; but this appearance commends us not to God, for he delights most in the truth and sincerity of the heart, for, as the common saying is, every man is chiefly delighted with that, wherein he is singular and exceeds others; and because that God alone can search the heart, therefore he delights in it, and requires our obedience to be coram facie mea, as in his sight. Therefore it is that the Wise man counselleth a man to keep his heart with allProv. 4. 23. diligence. He gives a double reason, for it is the principal member, and therefore gives God the chief glory; and further it is the fountain of all our actions by none of which is God honoured, if they come from a corrupt fountain; nay they are so far from being accepted that they are abominable, and therefore according to the disposition of the heart, life or death proceeds: if we worship God with a right heart, then we shall reap life; if that be unsound, death eternall follows. And therefore necessitas incumbit, we had need to keep that member right. For all those glorious duties before spoken of, if they want integrity, or a good heart, they are so far from Gods acceptation, that they become abomination. For if we believe,Rom. 10. 10. our faith must come from the heart; if we love it must be not in word, but1 John 3. 18. in truth, which comes from the heart. Our obedience also must proceed from theRom. 6. 17. Col. 3. 23. heart. To conclude this, whatsoever we do, we must do it heartily, as to the Lord, and not to men.

That which is here commanded is called, virtus integritatis by the Fathers, inward soundnesse against hollownesse, and sincerity against mixture. And they ground it upon Gods charge to Abraham, when he made the covenant of Circumcision,Gen. 17. 1. Ambula coram me, what that is, God explained in the next words, & esto integer, walk before me, and be upright or perfect without hypocrisie. It is commonly joyned in Scripture with another word, Job was an upright and just man, the wordsJob. 1. 1. 8. 6. signifie properly, straight and sound, upright and pure in another place; and an honestLuk. 8. 15. and good heart in another. The nature of the word integer is taken from timber, it must be straight without, and sound within; straight that it be not crooked, coram facie humana, and sound that it be not hollow coram facie divina, before God. ThereforeExod. 25. 11. 37. 2. the Ark was overlaid with gold, without and within, and in this respect it was that the Psalmist distinguished the Church (the Kings daughter) from other Kingspsalm 45. 14. daughters, her outward beauty might be parraleld, but she was all glorious within. It is the inward beauty which is required chiefly.

That which is forbidden is hypocrisie. Our Saviour taxed it in the Pharisees, by telling them they had a care to make clean the outside of the cup and platter, but hadMatth. 23. 25. no regard to that which was intus, within. This is the sin of seven woes, more then we read that any other sin had. Of which S. Chrysostome saith, Pharisaeorum justitia erat in ostentatione operis, non in rectitudine intentionis, the righteousnesse of the Pharisees consisted in ostentation of their works, not in the uprightnesse of theirHos. 7. 11. intents. The other extream is that the Prophet taxes in Ephraim, whom he calld aMatth. 10. 16. silly dove without heart: this is simplicity without wisdom, when there is as our Saviour intimates, Columba sine serpente, the dove without the serpent. Of such speaks Solomon, when he saith, that a fool uttereth all his minde, he poures out his spirit without any manner of wisdom and discretion, before every man: our integrity therefore must be preserved with wisdom.

1. The way to keep our selves in this integrity. First, Seneca's councel to Lucillus The means. (who desired this vertue) was, when he took any thing in hand, to imagine that Cato, Scipio, or some other of the ancient Romans, renowned for vertue, stood before him. But it is a better way for us to do as the Psalmist did, to set God alwayespsalm 16. 9. before our eyes, conceiving, (and that truely) that whatsoever we do is in his presence. If that will not work with us, then to set God not absolutely, but as he will sit, when the secrets of all hearts shall be disclosed, at the day of judgment. The dayRom. 2. 16. (as the Apostle speaks) when God shall judge the secrets of all men: for (as the PreacherEccles. 12. 14. saith) God shall bring every work into judgement, with every secret thing.

[Page] 2. Another motive, and that a forceable one, to perswade us will be, that God requires an exact and sincere service of us to himself, because he commandethEphes. 6. 5. singlenesse of heart from servants to their Masters even with fear and trembling. If this; [...], eye-service will not be allowed by God, as current towards men, much lesse will he allow it to himself.

3. Lastly, if we consider the integrity of Christs heart to us, of whom we read, that it was pierced, and that he spent his very heart blood for us: if we consider that, it will stir us up to have a reciprocal heart to him, and say with S. Bernard, juste cor nostrum vindicat, qui cor suum pro nostro dedit, he may justly challenge our hearts, that gave his for ours. When he had offered his hands, feet, and other members for us, yet thought it not sufficient, but gave his heart for us also. It is not our tongue, hands, or feet, that can requite it; our hearts will be too little, if we give them also up to him.

1. And we shall know whether our hearts be upright or no, first, by the HeathenSignes of uprightnesse. mans rule,

Nil conscire sibi, nulla pallescere culpa

— hic murns [...] us [...].

A sound heart is like a wall of brasse, and is so full of courage that it can say, with the Apostle, [...] perminimum est, ut a vobis judicer, it is a very small thing that I should be judged by you. It is the soundnesse of the heart that will make it bold, if1 Cor. 4. 3. we be not [...] mali to our selves, that we know no evil in our selves. This made John Baptists heart to be above King Herodes power; the want of it made Peter afraidMark 6. 8. 14. 66. 69. at a silly Damsels speech, charging him to be of Christs company.

2. Another mark like to this, is, if we be firm and upright under the crosse. If afflictions alter us not: for troubles and crosses will dishonour the integrity of our hearts. Look how we stand affected in them, if firm, then no doubt but we are right. If we can say with King Hezekiah, Remember, O Lord, how I have walked before thee in2 King. 20. 3. truth, and with a perfect heart: this upheld him when he was sick even unto death; but e contra, if the heart be not sound, then in any crosse, it melts within us like wax, as the Psalmist speaks, Psalm 22. 14.

3. If we derest sin in our selves, and punish it no lesse in our selves then others. Judah Gen 38. 24. at the first in the case of Thamar, cried, Bring her away, let her be burnt; but upon26. further consideration, when it came to be his own case, there was a sudden alteration, she was more righteous then I. This is much like that the Heathen man said of [...] and his fellow, that they did odisse tyrannum, but not tyrannidem, they hated the tyrant, but not the tyranny: whereas a sound heart hates sin most of all in it self, even the least sin as we see in the Apostle when he cried out, O wretched man that IRom. 7. 24. am, who shall deliver me from the body of this death?

4. The last is somewhat hard. If we can with confidence say those two last verses of the pialmist, Search me, O Lord, and know my heart, try me, and know mypsal. 139. 23, 24. thoughts, and see if there be any wicked way in me, and lead mein the way everlasting. If any dare take this upon him, and can speak it truely not deceiving himself, his heart is upright in him: but a gentler tryal then this is, if a man can say in four particular cases, as he in another place, if there be any wickednesse in my hands, &c. let the enemy persecute my soul, &c. And when we with communing with our own hearts privately, can say, as my heart hath been upright with thee,7. 3. so I desire in my last gasp to be comforted by thee, O Lord, and to be holpen in my5. greatest need. In these cases a man may perceive whether his heart be sound,4. 4. or not.

And this according to the sixth rule stayeth not in our selves, but desires to have it in others also, with S. Paul, who prayed for the Philippians, that they might be sincere.Phil. 1. 10. And so did the friends of Job, though they took a wrong course in their comforts, yet they were right in this, that they had a desire to make Jobs heart upright. Thus far of integrity.

One point more rests to be handled within the last general Proposition, andPerseverance. that is, Non habebis, Thou shalt not have. The observation is, that it is set down in the future tense, which implies perseverance; and this is the knitting up of all. It standeth first in the text, non habebis, and non erunt, thou shalt not have, and there shall not be, but in order of handling it hath the last place, because it is the shutting up of all.

[Page] The words, Non habebis must not be answered with non habeo, or non habui, but with non habebo, I will have no other gods; and this is perseverance. This is a greater matter then many do imagine: fui, sum, and ero are distinctions of the three times.

1. For fui; it is certain, that whosoever shall consider what he hath been, will be brought into a melancholick and sad passion. S. Bernard saith, Recordare praeterita, & erubesce, it will confound a man to remember what he hath done.

2. For sum. Peradventure there my be some comfort, inregard that we endeavour and strive to obtain.

3. But howsoever it stands with us for the present, our comfort depends chiefly upon ero, what we shall be; and if we persevere not in good, ero must needs be terrible: for a man to consider in what case he may be hereafter, and considerare novissima, to think upon his end: whether God may not forsake him, if he be not careful to persevere on his part, as he hath done others, that have been for the present in as good and peradventure better case then he is, but were not careful to endeavour, and to use the means required on their part, to persevere, and therefore were left of God, and returned with the dog to their vomit: therefore non habebis is a sharp and strict command, and to be looked to.

In the common conveyances at Law, there is, Habendum & tenendum to have and to hold; we have formerly seen Quid habendum, what we were to have, now we are to see Quid tenendum, what we must hold and keep. It falls naturally into the last place by due order. 1. First because (as the Heathen say) [...], wisdom or knowledge is the beginning of vertue: but constancy andIn Epist. perseverance, is virtutis apex, the pitch and perfection of vertue, and as S. Bernard, Perseverantia est unica filia summi Reg is, finis virtutum, earumque consummatio, perseverance is the onely daughter of the great King, the end and consummation of all vertues.

2. Secondly, because all other vertues are preserved by this, or (to use the ApostlesCol. 4. 6. phrase) seasoned with this salt. As God set David over Israel by a covenant of salt, that is, by an everlasting covenant, and no sacrifice was under the Law without salt, to shew, that as the covenant is perpetual on Gods part, so ought the condition to be on ours, by perseverance, and thereby is known the truth of our obedience, without which an hypocrite may go for a true Christian. S. Bernard calleth it, totius boni repositorium & virtus, the place where all good is preserved and kept; and the strength and vertue of all other.

3. Because as there is in every vertue a resemblance or conformity in us to some attribute of God, as in our knowledge to his wisdom, in our belief to his truth, in our fear to his justice, in our love to his mercy, in our integrity to his ubiquity, so in this of perseverance to his eternity.

4. Because God is Alpha and Omega, the beginning and the end, which is his book of perseverance. So must we persevere according to our quandiu, that is, till we die, usque ad mortem, and not onely to natural but even to violent death. The Apostle hath another usque, us (que) ad sanguinem, unto blood, and so his own resolution was, (not onely usque advincula) not to be bound onely, but usque ad mortem, to die for the NameActs 21. 13. of the Lord Jesus. This must be our Omega. Wheresoever our Alpha is placed, this must be our Omega, our eternity. Otherwise as S. Bern. saith, Quid levitate cum aeternitate? there is no fellowship between God and man, without perseverance. Inconstancy hath no congruity with eternity.

On the other side backsliding is condemned. Our nature is so corrupt, that, as in the last affection we spake of [Sincerity] we have a desire to seem rather then to be, because it is easier, and we naturally love ease: so here we have a desire of falling away, or starting back like a bow, like a deceitful bow, to which the Prophet resemblesPsalm 78. 57. the Israelites. We are naturally like a bow, which being almost bent, and let go never so little, starts back. Or, as the Apostle no lesse excellently, we are aptGal. 6. 9. [...], segnescere, or to feel a grudging in our bones all the while we are doing good, and are soon weary of welldoing.

1. How necessary this vertue is, is plain by diverse reasons. First all the good we have formerly done is lost without it, Incassum bonum agitur (saith S. Gregory) si ante vitae terminum deseratur, quia frustra velociter currit, qui priusquam ad met as venerit, deficit; all the good we do is in vain, if we leave doing good before theLib. 1. [...] [Page] end of our life: because he runs swiftly to no purpose, that gives over before he comes to the goal. It is God by the Prophet that saith, when a righteous manEzek. 18. 24. turneth from his righteousnesse, &c. all the righteousnesse that he hath done shall not be mentioned.

2. In regard of the benefit that comes by it. He that continueth to the end shall beMatth. 24. 13. saved, saith our Saviour. Upon which S. Bernard, Non qui inceperit, sed qui perseveveravit Epist. 129. usque ad finem, hic salvus erit, not he that beginneth, but he that persevereth to the end, this is the man that shall be saved.

3. Again, as it is with faith, our first covenant is, nisi credideritis non stabiliemini, if ye will not beleeve, ye shall not be established: so in this, if thou continue not,Esay 7. 9. thou shalt be cut off. Upon this persevering or discontinuing standeth the gettingRom. 11. 22. or forfeiture of all: behold the goodnesse of God to thee, if thou continue, otherwise thou shalt be cut off.

4. In the reason and laws of man it is a point in all contracts, that nihil praesupponitur esse actum, donec aliquid restat agendum, nothing is said to be done, while any thing remains to be done. As in a building, a house is not said to be finished, until the last stone be laid and the building covered.

That which is here commanded is perseverance, set down in Matthew 24. 13. andMatth. 24. 42. 25. 5. 25. 43. in many other places: metaphorically it is called watching till the Bridegroom come, and so the contrary, viz. falling away, or defection, is called sleeping in the parable of the Virgins, [...], they all slumbered and slept: and in the next Chapter it is reproved without a parable in the Disciples, that they could not watch with Christ one hour, they could not persevere, the heavinesse of their eyes shewed the heavinesse of their souls, and made them unfit in the duties then required.

Perseverance is distinguished from patience thus: the object of patience being tristitia crucis, the sorrow of the crosse, and of the other taedium diurnitatis, the wearinesse of continuance. It is called perseverance in regard of the length of time, and the tediousnesse which accompanieth it, which must be overcome. And therefore in regard of the necessity of it, we are to take the Apostles caveat, Take heedHeb. 3. 12, 13 lest there be in any of you an evil heart of unbelief in departing from the living God. But exhort one another daily, while it is called to day. And this hodie S. Jerome calls quotidie, when we have done this day, it is not blotted out, but when the morrow comes, there is hodie still, and so every day is hodie, as long as we live, usque ad mortem.

1. That which is forbidden is in the first rule of extent [excesse] To continue wilfullyEsay 5. 11. in an evil course. There are some that can rise up early in the morning that theyprov. 23. 29, 30. may follow strong drink, and continue till night, till the wine enflame them. And as the Wise man saith, Tarry long at the wine, till they have red eyes, yea and red faces too. And as it is in the drunkard, so in the glutton, who continues til his skin is ready to break; and the Adulterer as long as his loyns last; the contentious man as long as his pursc lasts S. Angustine saith upon that place [Judas festinavit] Petrus dormis tu, & non dormit Judas, sed festinavit? dost thou sleep Peter, and doth Judas make haste? And S. Jerome saith, Infoelix populus Dei, qui tantam perseverantiam non habet in [...], quantam improbi in malo; O unhappy people of God, which have not as great perseverance in good, as the wicked in evil.

2. The second is in defect, and it is an extream, more rife and usual now a dayes; Inconstancy in good. The Romanes were so glorious professours, as that S. Paul said of them, I thank my God through Jesus Christ for you all, that your faith is publishedRom. 1. 8. through all the world. Yet, when he was at Rome, at his appearing before Nero, he complained, No man stood with me, but all men forsook me. And this is the2 Tim. 4. 6. custome of those that want perseverance; for a while they are hot and zealous, but afterwards they forsake Saint Paul, and may justly be resembled to Nebuchadnezzars Dan. 2. 32. image, whose head was gold, but the feet were clay, they begin in gold, but end in dirt.

Certainly theres none so bad in the world, but hath his beginning in some good; for God is the light that lightens every one that cometh into the world: theres not the worst of men, but is enlightned in part; sometimes he seemeth good and then falleth back; and these revolters are of two sorts.

[Page] 1. For they do first, as Demas did. He at the first was reputed so in the church, [...]. [...]. that Saint Paul joynes him with Saint Luke. But afterwards S. Paul saith, Demas hath2 Tim. 4. 10. forsaken me, having followed this present world.

And these are of two sorts; for either they fall quite away at once, without any signe of returning; or else in the second place they are such as may be comparedExod. 6 &c. to Pharoah, from the 7. of Exodus to the 11. of whom we read, that he had many beginnings, and many interruptions: come a shower of rain or hail, or any new plague, he crieth, the Lord is righteous, and I and my people are sinners, and then pray for me, that this plague may be taken from the land, and I will let you go. So there are some, that have many beginnings. every day a beginning, and never go forward. It is fitly called Religio lateritia, a religion of bricks, or that cometh by fits, and continues not, Such are like that beast in the Revelation, that had 7. heads manyRevel. 12. 3. beginnings, but never go on to bring any thing to perfection.

2. The second sort are such as set themselves out of malice to oppose the truth which they formerly professed, with a resolution never to returne again which is high Apostacy.

1. Forasmuch as patience is joyned with perseverance; one of the best means toMeans of perseverance. attain this duty is, to cast before hand, to foresee what troubles may and will befall us, that we may be armed against them, and how long the time may be. It may be the Lord may come in the first watch, it may be not till the second, nay, not till the third: though sooner, or later, yet we must not be found a sleep, whensoeverLuke 12. 38. he comes. God commanded joshua, and reiterates it often, to provide andJosh. 1. 6, 7, 8, 9, strengthen himself against all crosses which should happen to him before he came to the land of promise. Esto fortis, be strong, faint not. And it is the Apostles counsel, be strong in the Lord. So that this fore-arming our selves against the assaults ofEphe. 6. 10, our enemies is a very good means to make us hold out in times dangerous or difficult.

2. If we consider with our selves, what our own judgement is, when it is not our own case, what account we make of things that continue not. A Christian is compared to a tree, that brings fruit in season, whose leaf doth not wither &c. Now what account do we make of fruit thats nipt or bitten in the blossom, or thats wind shaken, or that is rotten or wormeaten, that cannot last till the gathering, or keep if it be gathered. What account doth the husbandman make of a morning cloud, that vanisheth, and promiseth no showres, or of the seed that falls among stones, which may grow up for a time, but when the sun ariseth, is parched, and withereth, and never comes to perfection, the reaper filleth not his hand, nor the mower his bosom. Such fruit is all our obedience, if we persevere not, like a morning cloud Hos. 6. 4. Or like seed sown upon stony ground. In all other things we prefer that which is permenant: vessels of wood or pewter, before glasses or earthen ware, because they are [...], though they make never so fair a shew: a poore crost or a small close, especially if we have the freehold, we esteem before a goodly house for which we pay rent, because of the continuance. So that by our own practise we condemne our selves, if we be not carefull to persevere and hold out.

3. Unlesse we persevere, all that Christ did for us, and all that we do for him, or our selves is in vain: now no man desires to do any thing in vain, to beat the winde. This vanity of all may be seen in two respects.

1. In respect of Christ, we make all that he did in vain. How intollerable is it, that so great a person as the Son of God should come down from heaven, be born and live amongst us, and die so base and ignominious a death, and al in vain: yet we frustrate al, if we continue not in grace to the end. He persevered to the end, went through all the work required for our salvation: The cup was not suffered to passe from him, but he drank it up clear, even to the dregs of it. This was the price of his labours, our perseverance in that estate he obtained for us; wherein if we continue not, this is more grief to him, then it was to suffer; Labor irritus supra omnem laborem, to labour in vain is more to him, then all the torments he suffered, though they wrought so upon him, that he cryed out, Eli, Eli, &c. My God, my God, why hast thou forsaken me. This should move us to persevere.

2. In respect of our selves: all we have done or suffered will be in vain, if we persevere not if after we have escaped the pollution of the world, we be intangled again, [Page] we are like to the dog that returnes to his vomit and to the sow that was washed, to her wallowing in the mire, our former washing was in vain. Under the law, if any

2 pet. 2. 20. 22.

Nazarites did separate themselves by a vow, and devote themselves more specially

Numb 6. 6.

to Gods service, if they did touch any dead body, though it were upon the last day of their separation, they were to begin all their dayes anew; for all that was done before was counted as nothing. This was a figure, the truth whereof we read in Ezekiel. If the righteous man forsake his righteousnes, and commit the abominations of the wicked &c. Look whensoever he gives over his righteousnesse then, even then at that hour, all he hath done formerly, shall be forgotten, it shall be, as if he had not done a righteous deed. Therefore if we will not lose the fruit of our former labours, we must look to our perseverance. Nay further, not onely Christ and we shall lose our pains, but a worse thing will happen to us; for when the evil spirit is cast out, if he come again, and finde the house swept and garnished, but empty, he will not onely enter again, but he will bring with him seven spirits more worse then himself, and then the end of that man will be worse then the beginning, hisestate is much worse, even in a manner without hope of recovery.

4. The last, and which may be made use of by the children of grace, is intuitus mercedis. The reward which God purposes to bestow on us, shall not be a reward for dayes or years, but it shal be an endlesse reward for ever and ever: and surely (as the Philosopher saith) our labour ought to be proportionable to the price of our labour, seeing God rewards us not as hirelings, but bestows the inheritance upon us for ever which is the reward of sons, we should not labour as [...], for a year or a certain time, but quandiu vivimus, as long as we live; our obedience must endure quandiu nos as long as we are, as the reward will be quandiu ille, as long as he shall be; we must serve him in [...] nostro, in our eternity, seeing he rewards us, aeterno suo, with his eternity.

The signes of Perseverance.

The signe of other graces is perseverance, of which we connot be certain a priori perseverance it self is a signe a posteriori of our happy estate, and therefore the Heathen could say, [...] nemo suprema (que) funera faelix esse potest, no man can be happy before his death, nor can we pronounce of any man what he is, till it appeare whether he persevere or no. Perseverance it self is a special note of a true christian, it is [...]. 10. the note which Christ gives, which infallibly distinguishes the true professor from an [...]. Those gratiae gratis datae, (which the schools distinguish from saving grace, called gratia gratum faciens) may shine in an hypocrite, as well as a true christian; he may have as good natural parts, make as glorious a profession, use as much diligence (it may be more) in Gods [...], as the best; but as Christ saith, when the wolfe comes, then ther's a difference seen, between the true shepheard and the hireling: the one layes down his life for the sheep, while the other betakes himself to slight, so [...] persecution or trial comes then the hypocrite [...] away, whiles the true [...] perseveres, and holds out. This perseverance shews whether a man be begotten with mortal or [...] seed; the mortal seed may move a hearer for the present, but the immortal seed continues with him, and works perseverance in him. Thus a man may judge whether he feare God, or onely the judgement, when he is humbled under a judgement, if he feare God for himself, the fear will continue, if it be onely for the judgement, it will vanish when the judgement is over, as we see in Pharoah.

But though we have no certain notes of perseverance, yet there are some probable marks and signes, whereby we may judge of the likelyhood of our continuance.

1. The first is, if we feel a desire in our selves with the Apostle, to presse toward the mark not looking back but going forward; if we consider not how long wephil. 3. 14. have already continued, nor slatter our selves of our lives past, but bend our whole study and endeavour how we may go on, and hold out; for as Saint Augustine saith, [...], sufficit, defecisti, if we once say, we have done enough, we are then fallen back. Saint Gregory observes upon that of Jacobs ladder, that the Angels ascendedIn Gen. 28. 12 and descended, but none stood still; which he applies to the life of a christian, who mustnever stand still, and gives this reason. Quando desinis esse melior, incipis esse deterior. when we leave being better, we begin to be worse. For our nature is [Page] like a bow, which if you bende it not forward till the string take hold, it will start back of its own accord.

2. A second and a better, is, if we finde our selves more fruitfull in good works, when more years have taken hold of us. It was the mark of the Chuch of Thyatira,Apoc. 2. 19. that her last works were more then her first. When we abound more and moer asPhil. 1. 9. the Apostle speaks, The Psalmist saith, they that be planted in the house of the LordPsal. 92. 13. 14. 84. 7. shall still bring forth fruit in their age, and go from strength to strength.

3. The last is, if we persevere in time of trouble and [...], if we flie not when the wolfe comes, if with Eliiah we be not afraid of the fiery horses, nor of the fiery charet. If persecutions and crosses make us not waver, then we may perswade2 king 2. 11. our selves, that our case is like to Jobs, of whom God said to Sathan, he holdeth fast his integrity though thou movedst me against him without a cause to destroy him; and that God will say the same of us.

The last or sixth rule is, to procure it in others. And herein we must follow theJob. 2. 3. Apostles counsel, strengthen those that are weake. Lift up the hands which hang downHeb. 12. 12. and the feeble knees. It is set down from an act of piety in Barnabas, that he exhortedAct. 11. 23. 13. 43.. 14. 22. the people, that with purpose of heart they would cleave unto the Lord; and of Saint Paul and Barnabas, who perswaded the religious Jews, to continue in theEzech. 34. 4. grace of God; and in another place, they confirmed the disciples, and exhorted9. 4. them to continue in the faith &c. As on the other side it is sett down by the holy Ghost, as a mark of an evil shepheard, and of bad sheep, not to strengthen the weake nor to binde up that which was broken, nor to reduce those that stray. As the receiving of vineger was Christs consummatum est, so is perseverance the consummatum est [...] a christian. It is like the mark in the Prophet, the last letter in the Alphabet, the letter [...] tau, which is called the letter of perfection, of enduring and continuing, which whosoever hath shall not be slain, but shall enter into the heavenly Jerusalem, but they which have it not, shall be slain without pitie.

So much for the first commandment.

THE EXPOSITION OF THE Second Commandement.

[Page]

CHAP. I.
Thou shalt not make to thy self any graven Image &c.

The general parts of this Commandment. 1. The precept. 2 The sanction. The precept is negative, forbids Idolatry, and implies the affirmative. 1. That God must be worshipped as he requires. 2. That reverence must be shewed in the performance. Reasons why this and the fourth Commandment are larger then the rest. Reasons for the affirmative and negative part. Addition 13. That the making of images was absolutely forbidden the Jews, and in that respect the precept was positive and reached onely unto them. Addition 14. Whether all voluntary or free worship be forbidden under the name of will-worship.

THe Commandments of the first Table concern the worship of God Inward, and outward; of which, the first commandment containeth the inward duties, and the three last the outward. The outward are either continual, or to be performed on a set or certain time or day: or are either private or publike. That which is for a set day, and publike is required in the fourth Commandment. The other which are continual and private, concerne either the outward gesture in honore, (for, reverentia exhibetur per gestus, the gesture dicovereth our reverence) contained in this second Commandment: or in Laude, in praise, which is exhibited by the tongue or speech, in the Third. Or else they concern either the manner of worship, in this second: or the end of it in the Third.

This Commandment which concernes the manner of our outward worship, and how we are to behave our selves in it conteines, 1. A precept, set down by way of a prohibition. 2, A Sanction or Penalty annexed. Or (if you will) a Charge, and a Penalty.

1. The Prohibition, in these words Non facies tibi sculptile, not to make images, to worship them.

2. The sanction, which is brought in by way of reason, in these, Ego enim Deus tuus sum zelotypus, for I the Lord thy God am a jealous God. It is in this, as in the laws of Princes, after they have signified their command, what they would have done, or not done, there is added. Quisecus faxit punietur, he that shall transgresseagainst this law, shall be punished. So here he that breaks this commandment, God will visite &c. which is the penalty, or sanctio precepti, that part of the precept, that containeth the corrective, shewing how they shall be corrected, that will not be directed by this law.

This Commandment, as it prohibiteth Idolatry directly, so implicitly it enjoyneth1. the true worship of God, prescribing the manner how that worship is to be performed. May we not worship or serve false Gods? then there is a true God to be served and worshiped, we are not masterlesse men, we are under the authority of another (as this Centurion) we have a master, there is a God (certainly) to beMat. 8. 8. served.

Concerning the performance of this worship, two things are commanded. first, God will have modum a se praescriptum, our service must be done in that manner [Page] himself prescribes. 2. And secondly, Reverentiam exhibitam. He requires at our hands, a reverend behaviour in the performance of it.

If we mark the other eight Commandments well, we shall finde them far short in words of this and the fourth. So that these two may fitly be called Precepta copiosa, Commandments fully expressed. Statutes at large. And this was not without cause, there was good reason they should be so. For unlesse it were these two of the first Table, and the last of the second concerning Concupiscence, there was none of the Commandments unknown to the Heathen. The outward worship of God, and the day set apart for his worship, they had corrupted most of all, these Laws were most obliterated among them. They took some order for the inward worship of God, as Solon. Ad Deos caste adeunto, let men come to God with pure mindes. And the keeping of Oaths was severely exacted among them. Of these two Laws they took notice. So in this point of the inward worship of God we agree in many things with Turks and Pagans; but the outward service of God is it, which makes the difference between us, and will ever distinguish the true Church from the faise, Christs Church from Satans Synagogue. And thus we see the Reason, why God did so enlarge these two Commandments, because they were in most danger to be neglected. We will now come to the opening of the Commandment.

It is said before, that the Commandments make use of Synechdoche, that is, under one fault include many, that are homogenea of the same kinde. So that in each Commandment the principal or general sin is named, and the rest implied; for if every particular sin should be mentioned which were within the compasse of the prohibition, the Commandment would be infinite. Now that which is forbidden principally in this, is not meerly the making of Images; for Images, or pictures are not absolutely prohibited, either here, or in any other place of Scripture: for painting and graving are warrantable and profitable Arts, and the gifts of God. We see Bezaleel Exod. 31. 2. commended by God himself for his wisdom and understanding in them:35. 30, 31. and the reason is, because these Arts conduce to the preservation of the memory of things past, as also for the delight of the minde. Non Simulacrum, non Imago damnatur, In Amos 5. 23. sed non facies tibi, saith S. Jerome. An image or the likenesse of a thing is not condemned, but the Emphasis or Energie of the Commandment is in, Non facies tibi bi, thou shalt not make to thy self [...], Invented and will-worship, devised byCol. 2. 23. man, not agreeable to the general rules prescribed by God, but contrary to what is by God prescribed. Like to that of Saul, when he was commanded to destroy the Amalekites1 Sam. 15. 21. and spared the king, &c. his excuse was, The people took of the spoil to sacrifice to the Lord. They would have a worship of their own with a direct breach of Gods command. Whereas God had formerly told them, Whatsoever thing I command you, observe to do it, thou shalt not adde thereto, nor diminish from it, and in thatDeut. 12. 10. particular had commanded them to spare nothing of Amalek, but to destroy all.

Notwithstanding the judgement of this learned Author, whith whom many expositorsAddition 11. agree, it is the opinion of divers learned men, both Protestants and others, that the veryOf forbidding the making of Images. making or having of any graven image of any living creature was forbidden the Jews in this Commandment, and that therefore this precept as well as the fourth, is partly positive obliging onely the Jews, and not wholly moral or perpetual. The prohibition is general, not onely for worshipping, but for making any. Deut. 4. 16. for the general opinion of the Heathen was, that some divine power was included in their images, after they were consecrated by some magical superstitious rites, as appears in Tertul. de idolatria, Minutius Faelix, Cyprian de Idolorum vanitate, and others, as also by the Jewish writers, Aben-Esra, Maimonides, Kimchi, &c. and hence are those strange relations of what was done by those images mentioned in Heathen writers, as that divers of them did speak, as Memnons statue in Egypt, the Images of Juno, Moreta, Fortuna, Silvanus, &c. mentioned by Valerius Maximus, and others by Trismeg. in Dialogo, and to this that place of Zach, 10. 2. may infer. God therefore, that his people might not come neer the corrupt customes of the Heathen, and to prevent the danger of Idolatry the more, as also that they might the better conceive the invisible and spiritual nature of God, forbade, not onely the worshipping, but even the making of such images of living creatures, as also of the starres (because they also have their motion) as most dangerous to induce men to Idolatry in those times, and so the custome (which is [Page] the best expositor of laws) among the Jews was against all use of such representations, as appears in Josephus, in Decal. explic. & Hist. Antiq. lib. 17. Maimonides, Tacitus, Leo, Modena, and others: yet though this were prohibited the people, God might make exceptions in this, as he did in other precepts which were positive, as in erecting the brazen serpent, and in placing the cherubims upon the ark, and in the Holy of Holies, before which it was lawful to worship God, without Gods special appointment had not been warrantable: and that Solomon had the like warrant for the lions and oxen that upheld the brazen Laver is probable, or else that this was a step to those sins which he fell into afterward, as Josephus and other Jewish writers think. As for pictures, or such representations by painting, (they being not so apt to nourish the opinion of an inherent diety in them, as in statues, or imagines extantes were) the making or using them (if no divine honour were given them) was not absolutely prohibited, and therefore we finde them used among the Jews, as appears by their banners and ensignes, wherein were the representations of diverse creatures; yet in other places, (though not here) they seem to be forbidden, if they were used by Idolaters about their false worship. Levit. 26. 1. & Numb. 33. 25. See Scal. in posthumis ex Cosmogr. Arab. & Grot. in explic. Decal. p. 33, 34 &c.

And as God forbade the Jews the making of Images, and commanded them to break them in pieces, if any were made, Exod. 34. 13. Numb. 33. 52. Deuter. 7. 5. so if they came into any strange countrey, where they had no power to demolish them, he forbids not onely their religious worship, which is intrinsecally evill, but even all reverentiall gesture of the body before an image, by bowing, kneeling, &c. though it were with no intent to honour the image; for (to bow to them and worship them) is all one, with (to bow or worship before them) as the Jewish Doctors expound, and may appear by collation of Matth. 4. 9. with Luke 4. 7. in the Greek, and Jer. 22. 9. with 2. Chronicles 25. 14. and Leviticus 26. 1. in the Hebrew; not that it is simply evil to bow or kneel before them, when it is with no relation to them, but because God would prevent all occasions and shews of complying with the Heathen, and therefore forbade his people many things, not evil in themselves, because they were practised by the Heathen. So much then of this precept as forbids things morally evil, or forbidden by any law of Christ, obliges us as well as the Jews: but what was purely positive, and not continued by Christ, obliged them onely.

This invented or will-worship, Cultus arbitrarius, hath two specious things in it, as the Apostle saith.Col. 2. 23.

1. The first is a kinde of wisdom, and carrieth with it a trim shew thereof: when a man shall be thought so wise, as that he is able to devise and invent a worship for God, especially when men consider not what God hath already prescribed, whereby their rites prove contrary to what he hath appointed, and so they will be wiser then God.

2. The second is, a shew of humility: when a man will be so humble, as not onely to prostrate himself before God, but to bow down to an Image, Saint, Angel, or the like. But these howsoever they carry a shew of wisdom, and humility, yet are they no wayes for us to use: if we entend to be exempt from the penalty, of this Commandment.

Although, all will-worship, [...], be taken in an evil sense by many, upon theAddition 14. vulgar exposition of that place in Colos. 2. 23. yet that there may be some voluntaryOf voluntary worship. or free worship acceptable to God, though not specially commanded, provided, it be not corruptive of, or contrary to any right or worship commanded by him, but subservient or agreeable thereto, is the judgement of learned Divines; for under the law they had their voluntary and free-will-offerings, besides those commanded by God, and though things were more particularly prescribed, in the Levitical worship, then now under the Gospel, the Church being then in its childehood, and confined to one Nation, and the spirit not then so plentifully given, as now since the ascension of Christ, [...] King 8. 64. yet even then the Church prescribed diverse things in Gods worship not specially commanded,Est. 9. 22. as in fasts, and festivall dayes, as that of the dedication of the Temple,1 Sam. 30. approved by Christs own observance, John 10. and sundry other things, all which were never taxed as unlawful, unlesse the worship appointed by God himself were thereby corrupted, or neglected, and so the continual practise of the Christian Church [Page] hath been to prescribe and order severall things in Gods Worship, which no peaceable and holy men ever found fault with, provided, that they were agreable to those general rules of morall worship required by God, and no wayes repugnant to those rites by him appointed, but rather subservient to them, and contained nothing either impious and forbidden, or vain and ridiculous; nor the observance of them preferred before the commandments of God, or made equal to them; but a difference observed between things of immediate divine institution, and those of Ecclesiastical institution: to adde to Gods institution any thing as from God is forbidden, Deuteronomy 12. 10. but to adde something for the more decent and orderly performance of what God hath apointed, and to observe the same as an ecclesiastical institution, is no where forbidden, but rather commanded in al those texts, that require us to hear the Church, and to give obedience to her; and to observe this is also to obey God, who hath given his Church power to ordain such things: and that that place in Colos. 2. 23. condemns not all voluntary or free worship, no more then it doth humility, and chastening or keeping under the body which are joyned therewith, but rather that it makes for it, hath been lately proved by juditious and learned Divines; and by one in a full tract upon this subject of willworship; for the Apostle there condemning certain Jewish and Pythagorean observances about touching, tasting, &c. saith ver. 23. that they had a shew of wisdom, if due cautions were observed, viz if they were freely and voluntarily undertaken, not as necessary to salvation, and without rejecting what God had made, and if they were used in humility or modesty not condemning others which used them not, and if they sought thereby onely to keep under the flesh. The contrary to all which those Pythagoreans and Jews practised. By which exposition, which I take to be the most true, it is plain, that the Apostle is so far from condemning all voluntary or will-worship, that he rather approves and commends it, and condemns their forbearance of meats, and other things, because it was not freely or voluntarily undertaken, but as a thing necessary to salvation, &c, See Grotius in Colos. 2. 23. Et votum pro pace. p. 100. 101. 102. 103. Et Apol. Rivet. discuss. p. 101, 110, &c. Dr Hammon of will-worship. See also our Reverend Authour in: his sermon on Matthew 6. 16. p. 124, &c. and on 1. Corinth. 11. 16.

The affirmative part of this Commandment included in the prohibition, S. Stephen Acts 7. 44. in the Acts, and the Authour to the Hebrews after him citeth out of the Law;Heb. 8. 5. where Moses receiving order how to build the Tabernacle, was admonished byExod. 25 40. God, to make it according to the pattern precisely, as it was shewed him in the Mount.

1. Because God (after the delivery of the moral law) declared to him the particularsVers. 40. concerning the outward worship.

2. And secondly he gave him charge at his departure to square and order it, accordding to the form by him prescribed. And it is probable, that if he had such a care in the Type, he will also not be worshipped in the substance otherwise, then himself hath prescribed.

The negative part is, that we mingle none of our will-worship with his precept; that is, in such things as God hath particularly prescribed, not to vary fromDeut. 12. 32. his command, but hoc tantum facere quod Deus [...], do that onely, which GodMatth. 15. 9. hath commanded, (and these words may be taken for the inward worship also, but they especially concern the outward worship of God.) I here follows in the [...] 13. before cited (to make Gods meaning herein more plain) Thou shalt not adde nor diminish. If we do either, or both of them, that will follow which our SaviourEsay 1. 12. tells the Scribes and Pharisees, that if it be mans doctrine that is preferred before thePlato lib. 7 de legibus. commandments of God, or made equal therewith, [...] colitis [...], worship him we may, but all in vain: and as the Prophet speaks, [...] ista [...] e [...] Socrates vestris? who hath required these things at your [...].

Now the reason both of Negative and Affirmative is, Because that seeing honour is to be given to God, it is most reasonable that it should be given after that manner which he best liketh, and not contrary to his will. The Question being propounded, Whether God should be honoured, as he, or we thought [...] Socrates could answer, that every God will be worshipped, [...], in that manner that best liketh him. And so Saint [...], [...] ratur, is maxime eo honore [...], quem ipse [...], non [...]; Hom. 5. in Matth. if a man be to be honoured, his delight is in that, which himself fancieth, [Page] and not in what we, without looking to the rules in Gods word, think most convenient; and therefore as we ought in all acts of worship to see first what is prescribed by God; so if the the Church prescribe any thing, she ought to look to those general rules given by God, that it may be the more acceptable to him, when there is nothing in particular determined in the Word. Therefore when we come to do any man honour, we enquire what kinde of honor pleaseth his humour best; and shall we allow that to man, which we will deny unto God? Surely if we follow not his will and pleasure in his worship, he will have none of it; for S. Chrysostome concludes there, Non est honor sed [...], si vel contra, vel [...] mandatum fiat, it is rather a disgrace then an honour, to worship God either against or besides his own Rule. Nay S. Ambrose goes further, Si quid addas vel detrahas, prevaricatio videtur esse mandati, De [...]. [...]. 12. adde, or detract any thing from it, and you break the Commandment; that is, where God hath particularly prescribed any thing, we must keep close to it, but where he hath [...] a latitude, it is his will that we hear the Church, and obey those that are set over us.

CHAP. II.
That God is not to be worshipped by Images.

That God will not be worshipped by Images: the several words whereby Image-worship is forbidden: why God appointed the making of Cherubims, and the brazen serpent: reasons against worshipping of images: the original of images: four occasions of the use of images; some in times of persecution, some in times of peace.

THe general being thus premised. The first question is, concerning the choyce which God hath made, whether he will have us worship him by images, or not. In which there is a meere [...] scopi, as the Logicians term it; between us, and the Church of Rome; for whereas God hath delivered his will, in these two termes, [...] and [...] [...], [...], [...], & exemplar, the greatest stir they keep is about, [...] and [...], [...] or [...], and Idolum, an Image, and an Idol, two words that are not in the [...] so that whosoever contends with them about these words, [...] needs fall into a [...], and fight about a shadow.

This is then that which is required, whether (when God nameth [...] Sculptile, graven, and after [...] a word very general, and large; and that so general, as that neither in the Latine, nor the Greek, there can be any word found to answer it, containing both [...], and exemplar, and not onely that, but extractam [...], & [...] in [...], even the [...] notions, whether in our brain, or brought into matter) we must not so much as fancy any of them in Gods worship, seeing that God riseth from the species to the genus of all. And this will set the question right between us, and the [...]; for whereas Gods word is here [...], any likenesse whatsoever, which the seventy [...] [...] [...] likenesse, though [...] doth not so fully [...] it; their [...] is (as before is said) about [...] and [...]: but here is a flat precept against both, the Hebrew word can admit of no distinction, and therefore for that which [...] by the Censurers of Colein, that God in no place hath generally prohibited the use of Images, let [...], and Pagnine be their Judges in the word [...].

It is true, that Peter [...] [...]. There are thirteen Hebrew words to [...] what is here forbidden, to which more might be added, but to avoid tediousnesse, they may be reduced to these four. 1. [...], a graven or [...] image. 2. Fusile, any thing that may be melted. 3. [...], that which may be hammered out. [...]. [...], a thing composed of the [...] of [...] and he saith [...], that soulptile was more common among the Jesws then the rest, and was usually taken by Moses to comprehend the rest, But seeing it pleased God, to set it down by the word [...] which the Septuagint interpret (as before) [...] a likenesse; let any man judge, whether in forbidding all likenesse or similitude there be not a full and plain precept, containing both Idola and [...], in the [...]. These two have a plain distinction, but so cannot [...] or [...], in regard of [...], and abuse.

[Page] After the holy Chost, hath thus set down the general, to make all sure, you may see what he doth further. Because we should have no pattern, to frame to our selves, he maketh an enumeration, of heavenly and earthly things, and consequently, leaveth nothing to resemble God by, either in heaven or in earth, and this is comprehended, under these 3. heads.

1. Things in heaven above. 2. In the earth beneath. 3. In the waters under the earth.

1. For the first. The Papists as divers of their late writers affirme, do utterly disclaime with us, the drawing of the deity; and are weary of defending the lawfulnesse of representing it. and that upon this text of the Prophet To whom well ye liken Esa. 40. 18. God, or what liknesse will ye compare unto him?

For other things in heaven, it was high time for God to give this charge; because men had robbed him of his honour, in ascribing that to his Creatures, which was onely due to himself, we see, that Laban had his Teraphim, angelos genios, goodGen. 31. 19. Angels, as they call them.

The Greek renders it [...] And there were few of the Philosophers afterwards, but knew and worshipped them by the title of intelligentiarum intelligences, or spirits: for the souls of men it was no lesse necessary, the opinion was that they were [...] minorum gentium received up into heaven, and an vsuall thing it was to deify them and give them divine honour.

And for the stars we see, that the Sunn came also to be worshipped, for we read, that good king [...], in reforming the service, and worship of God; among2 Kin. 23. 11. other his acts of reformation, one was, that he burnt the Chariots of theEzec. 8. 14. Sun. And Jer. 44. 17. 18. The people say that they will sacrifice to the Queen ofJer. 44. 17. Heaven. The Sun was so called, because in the Hebrew [...] the sun is of the feminine gender. It was the God of the Persians. The Jews also worshipped the Moon: 2 Kings 23. 5.

Again Saint Stephen tells the Jews, out of the Prophet Amos, that the peopleAmos 5. 25. worshipped the host of heaven that is the stars: one was Moloch (which was the starAct. 7. 42. 43, of Saturne) and the star of the God [...]. And Baal (by the learned) was the star Jupiter, and [...], Mars.

2. In the earth; after the things in heaven he cometh down to the earth, and 1. first, for men. Males, no similitude must be made of them. It was the fault of the Israelites, after [...] death, they went a whoring (saith the text) after Baalim Deut. 4. 16. and made Baal-Berith their God: as they had done [...] to Baal- [...]. WeJudg. 8. 33. Num. 25. 3. read, that Ahaziah sent to enquire of Baal-zebub the God of Ekron. So were there2 Kin. 1. 2. Hercules, Jupiters, Mars, and many others, worshipped among the Heathen.Jud. 2. 13. 2. There were females too, that had their worship as Ashtaroth mentioned in theRom. 1. 23. book of the Judges and [...] Venus &c. 3. Fowls, Saint Paul tells us, that they changed the glory of the uncorruptible God into an image like corruptible man, and to birds, and four footed beasts, and creeping things of birds, as the Ibis among the Egyptians the golden calf among the Israelites, the Owl among the wise Graecians, and the Eagle with the Romans, and Belus in the shape of a Dragon with the Babylonians, and worms with the Trogloditi. 4. Plants as the Dodonean Grove, to Jupiter. Nay they descended even to garlike. 5. They worshipped also things made by art, as a Piece of Red cloth, as Strabo relates of Nations in the North East.

3. In the waters. They worshipped Syrens and Dagon as it is in the first of1 Sam. 5. 2. Samuel, who was resembled by a water snake: and dragons, and Crocodiles, fishes asBel. 23. the Dolphin: as also [...], whom they adored as God of Physick, in theDeut. 4. 12. [...] shape of a water Serpent. So that God seeing, what had bin done to his dishonour and foreseeing what would be done, and that men had, and would abuse all his creatures in this kinde, interdicebat [...], gave a straight injunction against them all, allowing neither similitude, nor pattern, God would be resembled by none of them. And therefore [...], (making as it were a comment upon this Commandment, and letting them know, that they must not account of Gods worship, as a ceremonial thing) puts them in minde that when God spake to them out of the midst of the fire they heard a voice, but saw no similitude, but onely a voice, and therefore a voice say the Rabbins because a voice cannot be drawn into any shape and so was not likely to deprive God of any part of his honour and he bids them [Page] therefore take heed that they attempted not to make any likenesse of any thing as you may read there at large, for if God had bin willing they should have made any, certailny he would have represented himself to them in some forme or shape, when he came unto the mount. Let us take heed therefore, that we take not upon us, to frame to our selves any representation of God, and to make Images to his dishonour. It is the nature of faith, to beleeve things not visible; and therefore to make invisible things become visible in religion is the next way to dishonour God, and to overthrow faith, and consequently religion it self. Our Saviour tellsHeb. 11. 1. the woman of Samaria, that the time was coming, when the true worshippersJohn 4. 21. should worship God in spirit, and truth, and in Images there is no truth, but [...] veritatis, a resemblance of truth: the very Temple of Jerusalem as a type should not be accepted.

It is objected, if all similitudes be condemned, how came it to passeExod. 25. 18. that God himself prescribed the making of Cherubins; and they were resemblances?Heb. 9. 5.

There was no such resemblance in them, as their definition of an Image imports,Resp. which is (as they say) quod habet exemplar in rerum natura, that is like some natural thing, but Cherubins were not so: for they were made like boyes without armes, instead thereof were two great wings which we cannot paralel in nature. But it is plain, that God caused them not to be made, to the entent to be worshipped, forExo. 25. 22. then he would not have put them into the darkest places, in the sanctum sanctorum, whither [...] came but the high priest, and he but once a year. And indeed God sheweth wherfore he made them, that the Priest might know from whence to receive his answer, and to signify the readinesse of the angels to execute the will of God.Ei de Idol. And Tertullian answereth this fully, God saith not, that an Image should not be [...]. 2. pa. 447. made, but non facies tibi, thou shalt not make it to thy self. God commanded these to be made by Moses. God might dispense with his own precept, so far as it was positive, as the prohibition of making any Image is, but to worship or give any divine honour to it, which is malum inse, simply evil, though it were not forbidden, this God never allowed or dispen'ed with; the other is onely malum quia prohibitum, this is prohibitum quia malum.

It is said also, why then did God command the image of the fiery serpent to beObj. made?Num. 21. 8.

This was not ut coleretur. sed ut mederetur, not that it should be worshipped,Resp. but that it should be as a means to heal the people that had bin plagued for their murmuring. And indeed Tertullian hath the same objection, and answereth it thus Quod idemDeus, vetuit lege similitudinem fieri, [...] prescripto aeneum serpentem [...] fecit, si tu eandem legem [...] legem habes, eam observa si [...] preceptum factum, [...] feceris, & tu imitare Mosen, idest, ne sacias tibi simulachrum, nisi Deus te [...], that the same God did both forbid by his law the making of images, and yet by an extraordinary command, caused the brasen serpent to be made if thou observe the same law, thou hast a law, keep it, if thou be afterward commanded to make an image, imitate Moses, that is, make none except God command thee.

Concerning this point, we have shewed, what moved God to make this restraint, on his own part. Now it followeth to shew why he did it on our part, in regard of our corruption.

1. Tertullian saith (in the booke before quoted) that before the flood, even in the dayes of Seth, the worship of God was corrupted with images, and that Enochs instauration was nothing, but the restoring of pure religion again, and that therefore he is said to have walked with God. Again we see, that after the flood, Jacob Gen. 5. 21. 31. 19. 6. 3. by being in [...] house. had learnt to take Teraphim, Images of gods and to mingle them in Gods worship. Now the reason of this, God himselfe gives. Man is but flesh. Though he consists of two parts flesh and spirit yet the grossnesse of the flesh, overgrows the purenesse of the spirit, and corrupt it, turning that other part of man (the spirit) into flesh insomuch as the Apostles many times, in their writings call the soul and minde, by the name of flesh, and Saint Paul gives us warning, to take heed of the flesh of the soul [...].

And hence it is that we have an affection in us, which they call [...] desire to [Page] feel or see. This was the disease of Saint Thomas, that would not beleeve, exceptJohn 20. 25. 11. 21. 32. he might feel Christs wounds, and see him himself, [...] of Mary Magdalen and Martha about their dead brother, both told Christ. Lord if thou hadst bin here, my brother had not died, and not theirs alone, but of all the Apostles, they were desirous that Christ might stay, and be with them alwayes, to erect an earthly kingdom,16. 7 insomuch that he was fain to tell them, that if he went not away, the Comforter would not come unto them.

And such a thing there is in religion. Moses had bin in the mount but three dayes, and the Israelites cry out to Aaron, fac nobis Deos visibiles, make us gods which shallExo. 32. 1. go before us. Upon which place, Lactantius saith, verentur ne nulla sit religio, si nibil habe ant quod adoreat, they were afraid, there could be no religion at all, unlessel. 2. de orig erroris. they might see what to worship. This was the conceit of Rabshakeh, touching Hezekiah, and the people of Judah that they had no God at all, because Hezekiah had taken away his high places, and altars, and there was no God toEsa. 36. 7. be seen.

2. As the great sinne against the first Commandment was to set that up for God, which was no God: therein was their excesse. So in the second Commandment they would not ke pa mean: but though they could never have monitors and means sufficient, to stir them up to Gods worship, whereas God hath allowed and ordained these four.

1. Verbum scriptum, The scriptures or written word.

2. Verbum predicatum, That word preached.

3. Verbum visibile, The visible word. The Sacraments.

4. Verbum libri magni Creaturarum, the word of the great book of the creatures, of which the psalmist, their sound is gone out into all lands, and their

psal. 19. 4.

words into the ends ofthe world.

And though these be canori monitores, loud and shrill Remembrancers: yet all these could not content them, but they would have images, falling into this error, that there could be no nimium in Religione et cultu divino, no superfluity in religion, and the worship of God, and consequently no superstition: ascribing the honour due to God unto the creatures, and (as the Apostle speaks) changing the glory of the uncorruptibleRom. 123. God, into an image, made like to corruptible man, and to birds, and to four footed beasts, and creeping things. And this is very certain, that if there had been such force and vertue in images, to move men to the duty of Gods worship, God who had such care of his people would never have protested against them and prohibited them, nay it had bin a special injury, they being so good teachers and monitors.

The writer of the book of wisdom, setteth down the reasons of the growth ofsap. c. 14. Idolatry, before the coming of Christ, one of them was [...] a desire and love of sense: insomuch, as there was nothing excellent to see to, but it was corrupted. Rabbi Solomon (upon that place of Genesis where mencion is made of Labans. Gen. 31. 19. Teraphim saith, that they signified nothing (as the Syriacke translation of it is) but a mathematical instrument.

So the Symbola of the Egyptians, were nothing but Emblems, and Hieroglyphicks for distinction of the several provincesthere, and to shew the natures of them, as Isis a clod of grasse, or turfe, to shew that that part of the country was fertil, and fit for feeding; and Anubis a dog was sett up in another province, to signifie that it was a woody country, and the like. There were also images set upon the tombs and monuments of famous dead men as the statue dedicated to [...], and Minos, and this because they were too much addicted to their senses: and partly to please their Princes, and to keep their remembrance, as of Belus for his vertue, of Minos for his justice: and to this observance they were afterward necessarily enforced, by edicts of Princes. And thus much for their original before Christ.

Now since the time of Christ they begin to differ, and a special thing in the controversy, wherewith they think to lash us, is this, shew us (say they) when images came up first, that we may know their original, and when there was any edict against them.

Theres nothing more easy then to shew their original for Jreneus (wholived not long after the Apostles times in the second century) maketh mention of the [...] [Page] of the Gnosticks and Epiphanius (among other of the Heresies he wrote of) speakethl. 1. CC. 24. 27. of the same error and saith, that Carpocras (an Alexandrian) was the first brocher of it, one of whose errors was, that they had the images of Christ, Saint Paul l. 3. Heres. 27. and Saint Peter &c. Which they said and pretended to be made by Pilate. l. 1. contra valentinian.

So [...] sheweth that the Collyridians. valentinians, and others erected images in honour of the Virgin Mary, and speaketh against them, that vsed to offer to herl. 3. Heres. 79. such outward reverence in their gestures, as was due onely to God. By which we may conclude, that Hereticks were the first introducers of religious worship of images in the church.

The occasions of their use of images for religious worship, were four, whereof two began to take root in the times of persecution. The other two when the church was in peace.

1. The first, as Saint Augustine saith, was by the policy of the 2. former hereticks,

cont. Adimant. c. 13.

as also of the Manichees, ut concilient [...] Paganorum, to ingratiate themselves with the Pagans, and therefore Aequiores sunt simulachris ut misereantar, the hereticks shew themselves (saith he) better friends to images then we, to make the Heathen Idolaters in their persecutions more savorable to them then to us. So the first was their policy.

2. The second was, in memoriam defunctorum to preserve the memory of their deceased friends. It seemes by a prohibition in the law, that men of old for the love

Levit. 19. 28.

they bare to their dead friends, and in expression of their grief for the losse of them, and lastly to preserve their memory) vsed to cut their flesh, and print marks with hot irons upon some parts of their bodies, which might continue there and put them in minde of such friends, for whose sakes they made those marks as long as they lived, whereupon God prohibited such unlawlull acts there; and the Apostle also in the new Testament gives charge that men should not sorrow in that extremity, the

1 Thess. 4. 13.

Heathen did, that had no hope of the resurrection. This extremity of passion in them, made them also make use of another way to preserve the memory of their friends deceased, which was by setting up of their images.

Saint Chrysostome reporteth of one Melesius a Bishop of Constantinople a very godly and learned man, that he was so well beloved of the Citizens, and Clergy, as that after his death, every man got his Picture (to preserve his memory) in their rings and afterwards into their parlours. And thus by degrees (as may be seen in Epiphanius) Images were removed, into their Pretoria judgement places, and thence intoEpist. ad Chorepiscop. market places, from thence (as appeareth by the fifth counsel of Carthage) into high wayes afterwards into church-yards (as it is in the second coun. of Nice) from whenceCan. 14. they came to the church walls and so atlast by the figure [...] up to the altar. HereTom. 5. was magnum ex [...]; sed ex malis principiis. These were the first two occasions 1. A [...] to have the good wil of the heathen. 2. Extraordinary sorrow for the dead.

Now after, in the pacee of the church, there fell out two other causes

1. First wealth. When the Christians, after the persecution, began to grow rich, they were desirous that their churches should be as rich as themselves. To this purpose,

Sect. 4.

there is extant an Epistle in the second counsel of Nice. of a noble man of Syria to one Nilus. This great man had built a Church for the Christians, and not content, that it should remain onely with white walls, determined to have all Gods creatures painted upon them, and acquainting Nilus with his intent, was perswaded by him to content himself with the simplenesse of the Christian Churches in other places: but if he would needs have it painted, I think (saith he) it were best to paint the story of the Bible, for that will be more seemly, and better then the pictures of birds and beasts, &c. So that one occasion was, that in those times, by reason of their wealth they desired to please their eyes.

2. The other cause may be, the idlenesse, absence, or ignorance of their Pastors, (as it is said in the same place of Paulinus Bishop of Nola in Campania, who having occasion to travail into Syria and Egypt, and having none to preach to his people, till his return, he thought good (because he would have something to teach them in his absence) to paint the whole story of the Bible on the walls of his Church; so that their preachers were none other but painted walls. But this is no way to be commended in him, and the [...] proved accordingly. For it fell out, that forwant of better teachers, the people became ignorant: and because their Pastors became but [Page] dumb Images, therefore dumb Images became their Pastors. And thus much for the four occasions of introducing Images.

This Commandment was divided in the beginning into 1. a Charge, 2. and a Penalty. The charge was two fold, 1. Non facies, thou shalt not make. The manner must be of Gods prescribing. 2. Non adorabis, Thou shalt not worship. Thats our behaviour. In the first, there is a restraint, as well of the Exemplum, or Sampler, in these words, sculptile or Imago; as of the Exemplar, the Pattern in these words, In things above, in the earth beneath, or in the waters, &c.

1. The Example was of two sorts. 1. Either particular, and at that time most usual, as Sculptile, a graven Image, and yet so, as whatsoever else is of the same kinde, whether fusile, ductile, or conflatile, there were words in the Law to reach every one of them, which was the cause, that God so enlarged himself, by thirteen words. 2. Or secondly, to remove all occasion of quarrelling, God did expresse his meaning, by the word or common name Temunah, or Col-temunah, all likenesse, or similitude whatsoever, which condemneth the Metaphysicall notions abstracted from all matter, and in the matter, all kinde of similitudes, either Images, Idols true or phantasticall, are comprehended under the word Temunah, as Arias Montanus and Pagnine testifie. And for further exposition of this, there was added, the glosse of Moses and Christ, one out of Deuteronomy, and the otherDeut. 4. 12. out of Saint John, concerning the general restraint of this with diverse otherJohn 4. 2. &c. reasons.

2. Now for the Exemplar or pattern, we shewed, that the prohibition was necessary, because theres nothing but the brain of man had abused it, to the dishonour of God: as appeared in diverse things, which men worshipped in Heaven, in Earth, and in the Waters.

Thence we came to the particular question about Images, wherein we handled three points, 1. what might be alledged out of the Scripture for them, 2. Secondly, what reasons there were for them, 3. and lastly, by what means, and upon what occasions, they were brought into the Church.

1. For the first. In the Rhemish Testament, they can finde no one place in the New Testament for them, but one, and that in the Hebrews; that over the ArkHebr. 9. 5. were the Cherubims, and that is taken out of the Old Testament. So that theyExod. 25. 18. must needs confesse, there be none in the New. And in the Old, this of the Cherubims,Numb. 21. 8. and that of the fiery Serpent, is all they can shew for it. Unto both which our answer may be as before, and especially that which Tertullian hath, that this is general, [...], thou shalt not make any similitude. They are priviledges and prerogatives which belong onely to God, which we may do, as well as the Israelites, if we have the like command with them. Generi per speciem non derogatur, the species can derogate nothing from the genus. If they can shew any prescript, or command for worshipping of Images, let them worship them.

Again the ends of both those examples, were otherwise then theirs: for the end of the Cherubim, was not to represent God, but onely to be in a place ofExod. 25. 22. the Tabernacle, from whence God would give all his answers. And the Brazen Serpent, the end of it was to heal those, which were stung with fiery serpents: therefore these two places make nothing for the worshipping of Images. Besides we see, that when the brazen serpent began to be abused, how Hezekiah dealt with it, He brake in pieces the brazen serpent, which Moses had2 Kings 18. 4. made, saith the text: which sheweth plainly, what little affinity it had with the Commandement. And so had the Cherubims been used, if they had been abused by the people: but God had taken order for that, for none could come unto them but the High Priest, and he but once a year.

2. For the Reasons, they were said to be 1. [...], the affection of sense,Exod. 33. 18. which was not onely in the Israelites, but in the Apostles, and in Moses himself: I beseech thee (saith he to God) shew me thy glory: but he obtained nothing, but the sight of his back parts: But this carnality is condemned1 Cor. 3. 3. by the Apostle, not onely in respect of the people of God, whom this affection caused to draw all thinges to Idolatry, but even of the Heathen also.De Civ. [...] lib. 4. cap. [...]

S. Augustine saith, that Varro observed many inconveniences in religion to arise [Page] by bringing in of Images, and his reason was, Deos facile posse in simulachrorum stoliditate contemni; the gods might soon grow into contempt, by the foolishnesse of Images.

We Likewise shewed, that nimium, too much, was a broad way to superstition, and that it was a vain assertion of theirs, that there can be no nimium in religione, no superfluity in religion. Against which opinion, S. Augustine opposeth, and saith,Inpsalm 101. That we may as well bring a rock into the Church, as other resemblances, because that did represent Christ too.

3. The last was, by what means and occasions, when, and by whom Images wereLib. 1. introduced into the Church. This we shewed out of Irenaeus, the Images of Christ, and the Apostles, by the Gnostiques: the image of the Virgin Mary (out of Epiphanius) by the Collyridians.

The occasions were four. 1. The policy of the Hereticks, to make the Heathen more favourable and inclinable to them. 2. Extraordinary grief for friends departed. 3. The wealth of the Church. 4. The idlenesse of the Ministers. These were said to be the causes of Images. So much for the recapitulation.

CHAP. III.

What the Romanists alledge out of the Fathers, ancient Liturgies and Councels for Images. Add. 13. Of S. Chrysostomes Liturgy. Add. 14. Of the second Nicene Council. The words mistaken in the capitular of Charls the great, and in the Synod of Franckford and Paris. Testimonies of the Fathers against Images.

NOw, for the more full handling of this Question, let us see what can be said further for Images, out of the ancient Fathers and Councils. Their Fathers are either true, or counterfeit. Their true Fathers are, S. Basile and Eusebius only. And that saying of Basile which deceived Aquinas and the Schoolmen,Basil. is this, That the honor due to the Abstract, redoundeth to the Pattern: and this speech Aquinas urgeth for honour to be done to Images. But he speaketh there of this Conclusion, that Christ is to be worshipped equally with the Father, out of the Hebrews, where Christ is called, Character substantiae Patris, the expresse Image of the Father; and such an Image we acknowledge must be honoured; andHeb. 1. 3. if they can shew us such another Image among theirs, as Christ was of the Father, we will accept of it, and worship it.

The second that is urged, is Eusebius in his [...] to Paulinus Bishop of Tyre, and in his Epistle to Constantia the [...], set down in the second Council of Ephesus, where he speaks of an ImageLib. 10. cap. 4. of Christ, set up by some of the Gentiles, for the cure he wrought upon the Syrophoenician woman, which maketh little for them; for what reason is it to say, That the Gentiles did honour Christ so, therefore Christians ought to do the same: besides it is plain, that Eusebius was no Patron of Images, through all his writings.

1. Their counterfeit Fathers, are [...], Damasus, and Chrysostome. Out of Athanasius, in a certain absurd book, not his own, but one that goes under his name, they tell of a Crucifix that wrought miracles: now it is easy to be known, whether this book were his, or not, to any that shall read it: nay at at the reading of one of the first periods, he will say, that it is so far from being made by Athanasius, as that it was not written by any man of common sense.

2. Such another is that of [...] in his Pentificale, in the life of Silvester: There is no more to be said of this, but Noveris, oderis, know them, and you will never like them. Read the Treatises themselves.

3. Concerning Chrysostomes Liturgie, Jewel observes in one passage. An Emperor is prayed for by name, that lived 600 years and moe after the death of Chrysostome: for they prayed for Alexius the Emperor and Empresse (who lived anno 1180) whereas Chrysostome died in the last year of the Emperor Arcadius, which was anno 408.

This shews that some things have been added to Chrysostomes [...] in after times, and that therefore this, Addition 13. Of S. Chrysost. Liturgy. as all the other ancient Liturgies have been altered since their first composing, but to deny the substance of it to be Chrysostomes, is contrary to the testimony and practise of all the Greek Church, and therefore was never intended by this learned Author, who was a great honourer of Antiquity.

They have but one Council for them: which is the second Nicene Council, the gatherer whereof, was Irene the Empresse. She was a heathen borne, daughter to an Emperour of Tartary, nouzled up in Paganisme from her birth, and afterwards matching with Leo the fourth, Father to Constantine the Emperour, she was converted, and after the Emperour Leo's death, in the minority of her son, ruled with him, and called this Council. Constantine at the first seemed not to oppose her, but after, when he came to some understanding, he refused to admit of Images, but she being too potent for him, cast him in prison, and put out both his eyes; whereby you may see, that she was a woman without naturalRom. 1. 31. affection.

The chief men at this Council, were Tarasius Patriarch of Constantinople, and John Legate of the East Churches. The first had bin a Lay man and a Courtier, all his life, till a year before the Council called, and (as he confest of himself) never intended matter of religion till a yeer before: and sor John, we need no other witnesse for him, but the testimony of the Patriarch of Antioch, who sent him [Page] to the Council, which was, that he was a good devout man, but of no great learning. The like may be said of Theodosius, and Constantine, who ruled the Council: and it may be truely averred, that in any one Council, there were never such a sort of simple men, in respect of their gifts, nor more evil disposed in regard of their boldnesse, and attempts, presuming above their gifts. There is not in all Durands rationale scripturae worse alledged, nor more fabulous narrations in the Legend, then in this second Council of Nice. There may be gathered out of it, ten absurd conclusions: and that which maketh up all, there were in it such errours, as they themselves could not defend. In the fifth Action there is this conclusion, That Angels have bodily substances: and in another, that Christ was born in the five thousand and first year of the world: in another, that Honorius the Pope was a Monothelite, and therefore an Anathema denounced against him; for which the Romanists cry out, that the Council was corrupt in all those places. Lastly, the Council is ranker on their side, and sayes more then they would. Non sunt duae adorationes, sed una & eadem: adoratur prototypus & Idolum, the adorations of Idols and prototypes are not two but one adoration. And a worse then this, Idem Imaginibus honor debetur, qui & beatae Trinitati, the same honour is due to Images, as is to the bles. sed Trinity.

It is true the words of the Council are so recited in capitulam Caroli magni, lib. 3.Addition 14. Of the second Council of Nice.cap. 17. and that the Synods of Frankford and Paris, thereupon condemned that opinion, and that justly, if they had held it: but it is as true, that they were deceived by a false translation of the Acts of the second Nicene Council into Latine, wherein the words were so rendred, when as indeed the words are, as appears in the Greek, Actione tertia Synodi: suscipiens &cum honore amplectans sanctas & venerabiles imagines: adorationem vero latriae, soli superstantiali ac vivificae Trinitati defero, which words are directly contrary to what was charged upon them by those Synods.

Now what may be said on our parts, is this.

1. First, Aelius Lampridius, a Heathen Historian, reports; that the Emperour Adrian in his affection to the Christians, built a Temple for them, (according to the manner of the Romane Temples) which was bare, without ornaments, having a roof to defend them from the injury of the weather onely, which notwithstanding was afterward denyed to them by the Senate, and grew into such contempt among the Heathen, that thereof arose a proverb among them, that if any of the Gentilesin vita Adriani built a bare Temple, it was called Templum Adriani, Adrians Temple, because it was inornate.

1. Concerning the Fathers, you may hear their opinions. And first, Ireneus doth utterly disallow the Images of Christ, and the Apostles, which Carpocras, and the Gnostiques said they had from Pilate.

2. Clemens Alexandrinus, in his Paraenesis goeth further, (if not too far) Nobis

lib. 1. c. 23. 24.

vetitum est fallacem hanc artem pingendi exercere. He is so far from favouring Images, that he would have the lawful use of the art of painting utterly taken away. For his opinion he alledgeth this Commandment: but doth not well to presse it against the lawful use of painting.

3. Thirdly Tertullian saith, Nos adoramus, oculis in coelum sublatis, non ad imagines & picturas intentis, we adore with our eyes fixt on heaven, not bent upon images and pictures.

4. Origen. [...] nobis [...] quod non habemus altaria, & imagines, profitemur, Celsus objects gainst us, that we have neither altars nor Images, and we [...] we have not.

5. Fiftly Arnobius Objicis nobis imagines, quid hae, nisi vilissima fabrorum opera? thou objectest against us images, and what are they, but the most base work of Artificers? especially thus abused.

6. Sixtly [...]. Non est dubium, quin religio nulla sit, ubi simulacrum est. It is without doubt, that where Images are, there is no religion.

7. Seventhly, [...] in a Panegyrck to Paulinus, and an Epistle to Constantia the Empresse, sets down in the second Ephesine Council. That she must now require no Image of Christ, as he is man, because now as he is man, his glory is much more then when he was in the Mount, and yet there the Apostles were not able to behold him, much lesse then, can his glory, as he is now, be expressed. [Page] And therefore, the Fathers in the first Ephesine Council, pronounce, Anathema sit

Can. 3.

qui Christum ullo modo dividit, let him be accursed that divides Christ. Now if they give unto Christ an image as he is man, and not as he is God, they divide him, and as S. Augustine saith, omnino errare meruerunt, qui Christum non in divinis codicibus,

De morib. Eccles. cap. 34.

sed in pictis parictibus quaeri voluerunt, they deserve to erre, that will seek Christ, not in books divinely inspired, but on painted walls.

8. Eightly Ambrose. Nescit Ecclesia nostra inanes Ideas, & vanas [...]

Ambros. de fuga seculi cap. 3.

figuras, our Church knows no vain shapes, or figures of Images.

9. Jerome. Nos unam tantam veneramur imaginem, Jesum nempe Christum, qui est

Hieron in 1 John 5. 10.

Imago Dei Patris, we worship one onely Image, Jesus Christ, who is the Image of his Father. And hereupon it is, that Erasmus saith, that till Jerome was dead, there

Eras. censura. Catech. 6. & in praefat. in Hieron. Epiphanius Heres. 19.

was no images received.

10. Epiphan. is an author that they cannot abide, because in an Epistle of his to John Bishop of Jerusalem, he saith, that coming into a temple that had an Image, he rent the vail, and pulled down the Image, affirming that it was against Scripture.

11. Augustine being told as it seemeth (by the Manichees) that some Christians

Augustine de morib. Eccles. cap. 36.

began to worship Images, answers, Novi in Ecclesia nostra esse adoratores Imaginum, & sepulchrorum, sed isti professionis suae vim nesciunt, &c. I know there are some in our Church, that worship images and sepulchres, but these men know not the strength and force of their profession. And in another place speaking against those that said Christ wrote certain books of Magick when he was in Egypt, he saith, Sic enim

lib. 1. cap. 10. de consens. Evang.

errare meruerunt, &c. as before is mentioned.

After (when the first five hundred years were expired) there was some better hold for them, but yet there were gain-sayers; Cerenus the Bishop opposed them. In the sixth and seventh centuries were the [...], Champions about Idols, Combatants both for and against them, and about anno 800. they got sure footing, but were not generally received, till the second Nicene Council; for Clandius Bishop of TaurinumCedr. [...]. stood against them, saying, Amplexi sunt idolatriam permutatam, that the Christians embraced the same Idolatry with the Gentiles, but onely that it was changed somewhat in name. But in these times Constantius, Copronymus, Leo the fourth, and Philippicus the [...], set themselves against them. So that thisAnno 787. worshipping of images, had entrance about these times, but never got sound footing till the second Council of Nice.

But we have diverse Councils for us. The second Ephesine, and those at Constantinople,Ephes. Constan Eliber. under Leo the 1. and Constantine the 2. At Eliberis, where Osvis was President, in which was one Canon, Placuit picturas in Ecclesia esse non debere, ne quod colitur aut adoratur, in parietibus de pingatur, that pictures ought not to be in the Church, norCan. 36. 15. any thing be painted on the walls, lest it be worshipped or adored. The like at CarthageCarthag. 5. the 5. at which August. was present. And lastly at Frankfurt under Charles the great, the Emperour. So much for the controversy of Images. Now for our Rules.

CHAP. IIII.

The five Rules of extent for expounding this Commandment. Of the affirmative part of it. In Gods outward worship are two things: 1. the substance: 2. the ceremony. The first consists of 1. Preaching. Addition 15. How preaching is a part of Gods worship. 2. Prayer. 3. Sacraments. Addition 16. The Eucharist considered as a Sacrament and a Sacrifice 4. Discipline.

THe first rule is, That not onely that which is here expressed is forbidden, but all [...], things of the same nature, and kinde also; as our own inventions, neglectingIn [...] 5. what God commands, or being contrary thereto. S. Jerome saith, God saith well, Quae fecerunt sibi, non quae fecit Deus, that which they themselves, and not God made. They received them not of God, but they were forgers of them themselves. And the rule of the Fathers is, Idola Ethnicorum exceperunt hereses Christianorum, the heresies of Christians, which changed and innovated the outward worship of God, succeeded or came in upon the Idols of the Pagans, meaning the external worship of the Hereticks.

[Page] 2. The second rule reaches vsque ad cor, looke to the fountain the heart, that that be not infected. The fancy must be restrained, the conceits that rise in the brain, concerning Gods substance, unreverently attributing to it, a bodily shape, as Serapion the Monk did. Reliquorum praeceptorum concupiscentiae sistendae in Corde, hujus vero secundi in cerebro, the lusts that breake the other Commandments, are to be stopt and supprest in the heart, but these in the brain.

3. The third rule is, that the means which bring in false worship are here forbidden, and they are four, whereof we have spoken formerly.

4. The fourth rule is about the signes, for if it be true, as the Apostle hath it,Jude 23. that we must hate even the garments that are spotted by idols, no question but we must do the like to the pillers, whereon they stand which are defiled as well as theDeut. 16. 22. garment, for God commanded that there be not so much as [...] the piller, basis orDeut. 7. 25. statue raised for them. And in another place God protesteth, that the silver and gold, the materialls whereof they are made, are abomination to him, and therefore16. 21. commandeth them, to burn them, lest they be snared with them. Nor must any groves be planted whereby they might have occasion to set them up, for not onely they, but even the high places, whereon they were planted, were abominable. and therefore it is, that through the story of the kings, it is laid as an imputation to them, that they digged not down the high places, though they had taken away the Idols. So that these things which seem good of themselves, are condemned, because they had some semblance or shew of symbolizing with the Heathen Idolaters. Therefore are we to have no conceites of our own tending that way, and2 Sam. 6. 6. 15. 21. though there might be a good intent in saving the best sheep and oxen, yet because it came within the compasse of facis tibi, when God had expresly forbidden it, therefore God abhorres it.

5. We are not onely commanded not to use images to the dishonour of God our selves, but to do our best to hinder others too; not to steale them as Rachel did (for that means is not commendable) but to deprive others of them by all lawfulGen. 31. 19. means as Jacob did with the idols among his own houshold which he took and buried under an oak. Gen. 34. 4. Had not the altar which the two Tribes and a half erected, bin onely for a Testimonie and remembrance to the Lord, but for sacrifice,Jer. 22. 26. 27. the other Tribes would have demolished it, or else much blood would have bin shed about it. And thus much for the Negative part of the Commandment what we are prohibited. Now for the Affirmative part of Gods outward worship what we are Commanded.

Of the affirmative part of this Commandment.Heb. 8. 5.

And this is in few words set down by the Apostle. All things must be done accordingNum. 12. 7. to the patterne shewed in the Mount in Gods outward worship. Now as Moses had this commendation from God himselfe, that he was faithful in everyHeb 3. 2. point to follow his pattern, so hath Christ also the like commendation. Christ is saidAct. 3. 22. 7. 37. to be, as faithfull as Moses, and therefore his Pattern is to be as precisely followed by us. Saint [...] in his sermon to the people, that came to see a Cripple cured and S. Steven Deut. 18. 15. 12. 32. in his Apology for himself. being accused of blasphemy, quot the prophecy of Moses, concerning Christ. A prophet shal the Lord thy God raise unto thee, from the midstJer. 2. 11. of thee of thy brethren like to me, unto him ye shall hearken. And therefore whatsoeverDeut. 5. 3. 2 he shall command us we must observe to do it, not alter or change any thing of it, nor leave any part undone, that is of what he hath expresly appointed, but in such things as he hath left to the liberty of his Church, being guided by his spirit, and enabled by his authority, in such things which tend to the better observance of his ordinances, and are no way contrary thereto or corruptive of them, to obey his Church is to obey him. Luke 10.

In the external worship of God, we are to consider two things. 1. The Substance, 2. The Ceremony.1 pet. 3. 19. 20.

The substance consists of four parts. 1. Preaching. 2. Prayer. 3. Sacraments. 4. Discipline.Addition 15.

1. For preaching. It is a substantial and essential part of Gods worship.whether preaching be properly part of Gods worship.

Preaching is a duty of perpetual necessity under the gospel, and may in a general sense be styled a part of Gods worship, as reading the Scriptures, catechizing, and other wayes of instruction may, because by publick declaring Gods will, and setting [...] [Page] his excellent nature, with his great works and benefits to us, as motives of obedience, some publike honour redounds to God, and therefore the Casuists refer preaching to the duty of publike praising, or lauding God, which is properly a part of Gods worship; as Reginald. prax. lib. 18. tract. 2. cap. 19. So Fileucius and others; but in a strict and proper sense, it is not part of Gods worship, as Prayer, and Praises are, for the immediate object of these is God, and their immediate end is Gods honour; but the immediate object of preaching are the men to whom we preach, and their instruction how to worship and serve God, is the immediate and proper end of Preaching; and so these differ, as the means and the end.

Preaching is of great Antiquity. He preached to the spirits that are in prison. 1. Before the Law. Noah was a Preacher. 2. Under the Law. Moses enjoyned the PriestsDeut. 31. 13. to gather the people together, men and women, to hear and learn, &c. AndAct. 15. 12. S. James tells us, that Moses had in every City them that preached every Sabbathday. And the Priests office was, to teach, to burn incense, and to offer sacrifice.Deut. 33. 10.

3. In the time of the Prophets, Esay speaketh of preaching good tidings, andEsa. 61. 1. the Prophet Jonah was sent to preach to Ninive. And the prophet David professed,Jon. 3. 2. that he had preached the righteousnes of God in the great congregation. His Sonpsal. 40. 9. Solomon also was entituled by the name Preacher.

4. This continued to the time of the second Temple. Ezra stood upon a pulpit ofNeh. 8. 4. wood, and preached to the people. 5. In Christs time, he not only preached himself,Luc. 16. 20. but gave a Commission to his disciples to preach to all the world, which they did, everyMar. 16. 15. 20. where, as it is in the end of Saint Marks Gospel. Saint Philip preached to the Eunuch. and Saint Paul not onely preached, as you may see in divers places, butAct. 8. 35. 20. 9. makes it an ordinance of God, to save them that beleeve. So that this we see, hath bin a substantial part of Gods external worship in all ages.

2. For prayer, or invocation, which the Prophet calls vitulos labiorum, the calves1 Cor. 1. 21. of our lipps, it consists of two parts. 1. Petition. 2. Thanksgiving, and this hathHos. 14. 2. bin of great antiquity also. 1. Before the flood, many 100. years, there is mention made of invocation of the name of [...], which some learned n en refer to publick formes Gen. 4. 26. 20. 17. 24. 12. of worship or liturgies then vsed, as Drusius. 2. After the flood, Abraham prayed for Abimelech, and [...] servant, for his good successe. Aaron and Moses prayed for Pharoah. 3. When the church was gathered together, the Ark nor the army neverExo. 8. 12. Num. 10. 35. 6. 24. &c. removed or stood still, without prayer. Ther's a set forme of blessing the people by the priest, with invocation, set down in the same book of [...]. Solomon 1 Kin. 8. 22. at the dedication of the Temple, vsed a prayer, and therefore the Church is calledEsa. 56. 7. Mat. 21. 13. the house of prayer, by the Prophet, which place, our Saviour cited, when heLuc. 11. 2. drove the buyers and sellers out of the Temple. Lastly we have a set form of prayer composed by our Saviour, upon the petition of the disciples.

2. The other. Thanksgiving. We see it vsed also, before the flood, by Abrahams Gen. 24. 27 Deut. 31. 19 servant, when he had finished his busines successefully. And we finde this dutyExo. 15. 1. commanded by God himself, afterwards, Moses had a set form of thanksgivingpsal. 92. after the deliverance of the people from the Egyptians, And King David in many2 Chr. 6. 4. 7. 3. 6. places commends this part of prayer highly, and penned a set form of it in a psalmEsr. 3. 10. which he entituleth, a [...] or song for the sabbath day. Solomon his son in the timeMat. 11. 25. of the first Temple practized it, and so did the people, vsing one of King Davids Luc. 10. 21. psalms, the burden whereof (as we may so speak) was, for his mercy endurethMat. 26. 30. for ever. Ezra also vsed it, after the building of the second Temple, together withRom. 7. 25. 2 Cor. 2. 14. the priests and people. So did our Saviour. I thank thee o father &c. In the timeEph. 5. 19. of the Gospel they sung a psalm. Lastly, it was not onely practized by the Apostle,phil. 4. 6. as you may see in many places, I thank God through Jesus Christ, and thanks be toHeb. 13 15. God &c. but commended by him to others, speak to your selves in psalms and Hymns &c. as unto the Philippians: where he joyns both [...] of this duty in one verse in every thing by prayer and supplication, with thanksgiving let your request be made known to God. And (to omit many others) in the Epistle to the Hebrews, giving thanks i called the sacrifice of praise.

3. As the word is Gods speech to us, and Invocation ours to him, so the sacramentsSacraments. are the Covenants between God and us. Such are the type of circumcision, instead whereof Baptism succeded; and the type of the Passeover, instead whereof we have the Lords supper. And these two only we receive as sacraments generally necessarily [Page] for all. But for our justification in thispoint S. Augustine saith upon the words ofJo. 19. 36. Saint John, cited out of the institution of the Passeover [A bone of him shall not beExo. 12. 46. l. de [...] c. 4. broken] vnus emilitibus &c. A souldier with a speare pierced his side, and forthwith came out of it water and blood, which are the two Sacraments of the churchl. 3 de doelr. our mother. And in another place. Quedam pauca pro multis &c. The Lord, and ApostilicalChristiana. c. 9. doctrine, hath left to us a few in stead of many, and those easy to be kept, most excellent to the understanding, and most pious to be observed, the Sacrament of Baptisme, and the celebration of the body and blood of the Lord.

1. The first. Baptisme is so necessary a Badg for a Christian, that he cannot beJohn. 3. 5. In. Eph. c. 25 without it. Saint Augustine saith, sic accipiendum est &c. That which the Apostle saith, is thus to be understood, that by the lavacre of [...], and the word of sanctificational former sinns of the regenerate are cleansed and healed, and not onelyl. 1. de [...] et concup. ad valer. all sinns are remitted in Baptisme but those also which are afterward contracted by humane ignorance and infirmity: and in another place. Dimittitur eis regeneratione spirituli quod traxerunt (ut [...] dixi) ex adami generatione carnali. By this spiritual regeneration (as I have often said) whatsoever they have drawn from Adams carnal generation, is forgiven them.

And this Sacrament, is a service of faith. For though children baptized cannot be properly said to beleeve of themselves, by reason of their minority: yet are they beleevers, by their fidejussores, or Godfathers, and Godmothers, and parents, who present them, and desire to have them baptized in the faith of Christ, and received into the Church: as were the Jews children by circumcision. Inter credentes (saithde verbis Apostolical cont. Saint Augustine) [...] populos baptizatos [...], nec judicare aliter ullo modo audebis, si nonvis esse apertus haereticus. Thou art to repute little children, that are [...]. c. 14. Christened, among beleevers, nor must thou dare to judge otherwise, if thou wilt not be an open heretick. And in the same place. Absit ut dicam, non credentes infantes &c. God forbid, that I should call Infants unbeleevers, I have disputed it before. They beleeved by another, and offended by another, It is said, They beleeve, and it is enough to make them of the number of the faithful, that are baptized. This hath the authority of the Church and the Canon founded upon the truth, obtained.

2. The other, the Lords supper, is a substantial part of our servicetoo. For in it is a whole Oblation of our selves, souls, and bodies, to be a reasonable, holy, and lively sacrifice to God, as we acknowledge in our liturgy. In it we acknowledge, confesse, bewaile, and repent us of our sinnes, which cost our Saviour his most precious blood, to make attonement for them. And in it, we professe, that we are in love with God and our Neighbours, which is the fulfilling of the Law.Gal. 5. 14.

Herein is a commemoration of that sacrifice which Christ offered for us upon the Addition 16. the Euchrist whether a Sacrifice. Crosse, in which respect it may be called a sacrifice, for as our reverend author else where speaks, The Eucharist ever was, and by us is considered both as a sacrament and a sacrifice. A sacrifice is onely proper and appliable to [...] worship &c. In a word we hold with Saint Augustine de Civit. lib. 17. Chap. 20. Hujus sacrificii caro et sanguis ante adventum Christi per victimas similitudine promittebatur, in passione Christi per ipsam veritatem reddebatur, post adventum Christi per sacramentum memoriae celebratur. Answer to Card. Perron p. 6. 7.

And lastly, by it we offer a most acceptable sacrifice, and service to God, of thanksgivingpsal. 116. 17. (this Sacrament being called Eucharistia, which signifies so much) for bestowing so great a blessing upon u, whereby every faithful Communicant is strengthened in the faith of Christ. Therefore, Accedens debet esse plenus sanctitate, he that comes to it, ought to be as holy as he may, for all our services to God are to be done in purity (which is true internal worship) and with decency (which is external) and both these make that compleat holinesse, which becometh Gods house.Plsa. 93. 5.

4. The last part of the substance in the external wórship of God is Discipline byDiscipline. which men are regulated in the fear and service of God. This we finde commanded. Mat. 18. 15. 16. &c. John 20. 22. Executed extraordinarily Act. 5. 4. By Saint Peter, ordnarily, 1 Cor. 5. 3. By S. Paul, and Rules set down for the ordering of it, 1 Tim. 5. It is as Barnard saith, the yoke to keep us within the bounds of Order, and (as Cyprian) Custos spei, et retinaculnm fidei, a preserver of hope and stay of faith. Saint Augustine In Cantde discipl. [Page] affirmes, that it brings delinquents to repentance, whereby they recover that, which they had lost, by their [...]. For it is sure enough, that the Church of God hath in it of all sorts. Strong and weak, good, and bad. Corn, and chaffe,Mat. 3. vessels of gold, and silver, of wood, and earth, and therefore hath need of some2 Tim. 2. 20. thing to cleanse the floore, and to sever the corn from tares and to prune bad succors from the vine. And this the Church doth by Discipline, and Censure, which all that live within the Church must either willingly submit to, or else be forced to obedience. Quicun (que) Dei [...] jam sibi nota non facit, et corripi non vult, etiam de corrept. et gra propterea corripiendus est, quia corripi non vult. Saith Augustine. He that knowethc. 3. the will of God and doth it not, nor will submit to correction, is to be corrected even for that, because he refuseth correction. But there are a sort of people (and ever hath bin) that cry out against discipline as a tyrannical burden imposed upon the conscience: Saint Augustine tells of such as these which were in his time. Multi sunt serm. 238. de Tempt. qui sanae doctrinae adversantur, justitiam [...], et disciplinam imperium esse judicant &c. There are many that oppose sound doctrine, finde fault with justice, and account discipline, as a thing imperious, and ascribe moderate correction, to an act of pride: whereas there can be nothing imperious, but that which is commanded unjustly, nor can any thing be more properly termed Pride, then the contempt of discipline.

But howsoever we esteeme of it, it is neither unjust, nor new. We finde it commandedMat. 18. 17. by our Saviour, Dic Ecclesiae. Tell it to the Church. And Saint Paul gave1 Cor. 5. 5. order to deliver the incestuous person to Satan, that his spirit might be saved: which is the true end of discipline. And in divers other places, he gives order, for care to be2 Cor. 10. 6. had that discipline fal not to the ground. Be ready to revenge all disobedience: and Corripite 1 Thess. 5. 14. inquietos. Warne or rebuke the unruly. To Timothy he prescribes many rules concerning it, and among them, Them that sinne, rebuke before all, that others1 Tim. 5. 20. de Civ. dei. l. 19. c. 16. also may fear. Whereupon Saint Augustine saith, sinne must be punished, that the party punished may be thereby amended, or else that others thereby may be terrified from offending in the like manner. And upon Saint Pauls words [put thatQuaest in Deut. c. 39. wicked person from among you] he saith. Ex quo appare, ut qui aliquid tale commisit, [...] dignus sit. Hoc enim nunc agit [...] in excommunicatione, quod agebat in veteri Testamento interfectione. The Church doth now that by Excommunication, which the church in the old Testament did, by putting to death. And thereforede fide et oper to conclude this point Disciplina Ecclesiae dormire non debet, the Discipline of the church ought not to sleep.

CHAP. V

Of Ceremonies in Gods worship. The vse of them. 4. [...] to be observed about them. The means of preserving Gods worship. The signes. Addition 17. Concerning customs and traditions of the church. The 6. rule of causing others to keep this Commandment.

THe second general, considerable in the external worship of God are ceremonies (not Jewish but Christian) which how soever they are (by some that either well weigh them not or by others, possessed with a spirit of opposition) accounted Antichristian, and repugnant to the word of God, and therfore to be abolished out of the church: yet in the judgement of moderate and well affected men, nay of al men that are not sowred with the leaven of schisme or [...] they are reputed no [...] part of this external duty, for they which are versed in the ancient story of the church cannot but confesse, that in all ages before Popery had its birth, and in al places, where christianity was profest some ceremonies have ever bin practized as lawfull and necessary nor was there at any time any religion ever practized in the world without some ceremonies nay the most seemingly reformed sectaries themselves cannot but vse some ceremonies in the practize of their religion, and therefore of their own fraternity the wisest sort have acknowledged. That they are necessarily to be observed, as conducing to the advancing of the true worship of God [...] (saith one) [...] ad Dei cultum, atque necesse est, et sint persokae[Page]destinatae in Ecclesia, qui Magistri vel Ministri potius sint Ceremoniarum, & eas exerceant in Ecclesia, secundum Domini instituta, Ceremonies belong to the worship of God, and it is very necessary, that there should be some persons in the Church, appointed to be Masters, or Ministers rather of Ceremonies, to use them in the Church according to the Lords institution: and he closeth with a good reason, Vt norint cultores Dei, qualem Deo cultum exhibeant, that the worshippers of God may know what manner of worship to exhibit to him.

For the Fathers, take the judgement of S. Augustine for the rest, Nulla Disciplina in his est melior gravi prudenti (que) Christiano, quam ut eo modo agat, quo agere [...] ecclesiam ad quamcun (que) forte devenerit: quod enim neque [...], neque contra Ad inq. [...] lib. 1. cap. 2. bonos mores injungitur, indifferenter est habendum, & pro corum inter quos vivitur societate servandum: there is no better [...] in these things (viz. ceremonies) to a sober and wise Christian, then to observe them in that manner, which he sees the Church wherein he lives to keep them: for whatsoever is enjoyned, so it be neither against faith nor good manners, it is to be held as a thing indifferent, and to be observed in regard of the society of those among whom we live. And this is a good, way to follow the Apostles Counsel, to keep the unity of the Spirit in the bond ofEph. 4. 3. peace. You shall hear the same Fathers censure against them that are refractory in this point. In [...] rebus de quibus [...] statuit divina Scriptura, mos populi Dei, &constituta Ad Casulan. majorum tenenda sunt. Et sicut praevaricatores divinarum legum, [...] contemptores Ecclesiasticarum consuetudinum coercendi sunt; In those things of which the holy Scripture hath determined nothing, the custome of Gods people, and the Constitutions of the Ancient are to be observed: and the Contemners of Ecclesiastical Customes are no lesse to be reduced to conformity, then they which offend against Gods Laws.

And withal, there is no doubt but, these ceremonies may be changed, and varied according to the diversity and alteration of times, and nations, and other circumstances.Ad Marcellin. Epist. 5. S. Aug. saith in defence of this point, Non itaque verum est quod dicitur, Semel recte factum [...] est mutandum: mutata quippe temporis causa, &c. that is not then true, which is said: A thing once well established, may not by an means be altered, for as time, so true reason may call for [...] alteration: and whereas they say it cannot be well done to change it: so truth may say, it cannot be well sometimes, if it be not altered: because both may well stand together, and be right, if upon alteration of time, they differ. Yet in Ceremonies there are these 4 rules or cautions to be observed.

1. That they be not over many, and that those which be enjoyned, be necessary, according to the time and place wherin we live, according to the Apostles example, who enjoyned few things to those believing Gentiles. Acts 15. 28, 29.

2. That the Ceremonies enjoyned be for edification, and not destructive to that which the substance builds, and sets up. And this is the Apostles counsel. Let

1 Cor. 14. 26.

Gal. 2. 18.

all things be done to edifying. For a destroyer (according to this rule) is a transgressour.

1 Cor. 14. 4.

And in this respect it is, that the same Apostle prohibits prayer in an unknown tongue.

3. That they be such, as conduce to order: to which all things must be squared

4c.

[...] according to order, (as the same Apostle) else there will be confusion in the

33.

Church, and God is not the Author of Confusion.

4. Lastly, [...], that they be for decency. They must be such as make for the decent service of God. And therefore it is, that the Apostle inveighed against covering

1 Cor. 11. 4.

of the head and face in religious exercises. It was an uncomely and undecent thing for men to be covered, or women uncovered in the Church.

Now the means (according to our former rules) to observe these things is. 1. accordingThe Means. to the Apostles direction, to keep the Depositum safe, which God himself1 Tim. 6. 20. tells, what it is, Retentio verbi, the keeping of the word, which is, volumen Gal. 4. 24. utrius (que) foederis, the volume of both Covenants. This book shall not departJos. 1. 8. from thee (which now among some is thrust out, and the Legend and other things,1 Tim. 6. 14. obtruded in the room of it.) And this, as it must be kept safe, so sincerely and purely, without spot, it must not be corrupted; for a little leaven sowreth the whole2 Cor. 2. 17. lump, as he speaketh elsewhere: and Nazianzen tells us, that a little wormewood1 Cor. 5. 6. marres a whole barrel of honey. The Altar that Vriah devised, got [...] Reg. 16. 14. so neere to the Lords Altar, that in the end it got the upper hand of it. [Page] Physitians say, that Aegros sanis immiscere initio morbi est, it is the way to breed diseases to mingle the sick with the sound. Therefore, that form of outward worship is to be kept, which hath no repugnancy with Gods word, and hath that decency in it (which S. Paul advised before) which may expresse our inward affection, and be sutable to the true and reverend worship of God.

The signes of true worship are evident, When that which is injoyned concerningThe signes. it, is either grounded upon Dictum Jehovae, as the Prophets usually pronounced their injunctions, The word of the Lord: or as Christ proved the resurrection by a Syllogisme,Matth. 22. 32 or inference out of Scripture: or Quod accepi a Domino, what I have received1 Cor. 11. 23. of the Lord (as the Apostle,) or lastly, by authority of the Church in things indifferent tending to decency and not repugnant to the Word.

To keep close to the constant practise of the Church is the duty of all Christians, andAddition 17. what she hath successively delivered to us, being not repugnant to Scripture, ought to beconcerning customes and traditions of the Church. reverently received by all true sons of the Church. S. Paul requires the Thessalonians to obey what he had taught or delivered them by word, or by Epistle, on which place S. Chrysostome [...], that it is manifest, the Apostle did not deliver all [...], by writing, but some things without writing, and he addes [...], that the one is to be beleeved as well as the other, [...], therefore we esteem the tradition of the Church worthy of beliefe: is there a tradition? seek no further: and of such things which have been generally received by the Church, and of which no original can be found, and which have the testimony of pious and prudent men of authority in the Church, that they were delivered by the Apostles, there ought little doubt to be made, because there can be no greater proof given, or reasonably desired in such things, for of such we may say with S. Augustine, Quod invenerunt in Ecclesia, tenuerunt; quod didiscerunt, docuerunt; quod a patribus acceperunt, hoc filiis tradiderunt; what they found in the Church, they kept; what they learned, that they taught; what they received from their fathers, that they delivered to their sons. And though all matters doctrinall, of necessity to salvation for all are written, yet other matters concerning government, and external rites and forms, are mentioned onely ocoasionally, nor were needful to be written, because they were visible to every eye in the daily practise of the Church.

These are the true signes.

The sixth Rule concerns. 1. The Magistrate. They which are in authority must enjoyne that which is true and lawful, and abolish that which is false and ungodly Moses took the Calf, burnt it in the fire, and ground it to powder, and [...] Exod. 32. 20 2. Reg. 18. 4. brake the brazen serpent. 2. The private persons duty (is not to pull down) but notExod. 23. 24. to worship Images: as it is in the law, and in the practise of the three Children,Daniel 3. 18. though we may not without authority break them down, yet we may refuse to worship them.

CHAP. VI.
Of the manner of the outward worship of God.

Of the manner of outward worship, no reverence, nor worship to be performed to Images. 1. The distinction of [...] and [...] examined. 2. That evasion, that not the Image, but God by the Image is worshipped, taken away. 3. That they are Lay-mens books, examined. 4 That Images are to put us in minde of the Saints, examined. Addition 20. About Images and pictures for memories sake.

THe second part of the Precept follows, which directs us how we must stand affectedPars secunda. Negative part. in this outward worship of God. Non prosternes te, &c. Thou shalt not bow down to them, &c. In which words are prohibited. 1. Falling or bowing down. 2. Worshipping them; or (as some translation) serving them. The first of these, Prostration is bowing the knees, or bending the head or body, in reverence or honour to any thing. And the second Worshipping, is, to offer service to a thing in the way of Religion. Neither of these ought to be done to an Idol, to rob God of the least part of his glory, and honour. [Page] There shall be no strange God in thee (saith the Psalmist) neither shalt thou worshippsalm 81. 9. any strange God.

So that whereas some might say concerning the words, Non facies, Thou shalt not make. I am out of danger and compasse of this prohibition, for I make none; here the words reach further and tell him, he must not worship them, though made by others; for as a father answereth, Age, non facio, alius facit, ego factum reperio, &c. well, say I make none, others make them, I finde them made: as the children of Dan, Judg. 18. 31. that set up the graven Image that Micha had made: and Jeroboam and Nebuchadnezzar 1 Reg. 12. we may conceive made not those which they set up; well saith he, howsoever,Dan. 3. 18. and by whomsoever they were made, as thou hadst no hand in the making, so thou shalt have as little in the worshipping of them. Non adorabis neque coles, thou shalt not worship them that others make.

Now, as before, he used the two words [...] and Temunah, 1. first that no graven Image should be made, 2. and then no manner of likenesse whatsoever, so [...] be two words answerable to them, [...] and [...] tishtacavoh and gnabhod, 1. There must be no bowing down to them, 2. no manner of worshipping or serving them, of purpose to exclude all distinctions. The first bowing, was the usual manner in old time of worshipping. Abraham ran to meet the 3 men from the tentGer. 18. 2. door, and bowed himself toward the ground: then from the species, Adorabis, he rises to the general, coles, or servies, to keep out all manner of worship whatsoever, for fear we might be apt to say, No, we wil not bow down to them, yet we may worship them though, with some kinde of worship or other, if not with latria, yet with dulia, at least: therefore both these are added here, not onely non adorabis, but non coles too: for we know that a man may colere, or serve that, to which he will not bow down; and therefore adorabis, the chief worship being forbidden first, he addes coles too, and forbids that also which may be a great deal lesse then the other: for though the word gnoved pesel in the psalm, be colere, to worship, or serve gravenpsal. 97. 7. images, so in another place, the word is used to serve man, as twelve years they served Chedorlaomer; and else where to till the ground; and in Esay, gnoved pishtim isGen. 14. 4. 3. 23. 2. 15. a trimmer, or dresser of flax. And in Latine the word colo, is not onely used in respect of God and man, but colere rus, glebam, hortum, &c. to till the ground, and thereuponEsay 19. 9. comes the word Agricola, an husbandman in respect of tillage.

So that the Papists hold an erroneous opinion, that think the holy Ghost ascendeth from a word of [...] importance, to one of greater. The like may be said of [...], or [...], and [...], bowing and serving. But if these two, non incurvabis te, and non coles will not serve the turn, then we must be sent to another place, do nothingExod. 23. 24. which any Idolater doth to his gods. Thou shalt not bow down to their gods, or serve them, nor do after their works.

We see then that the Commandement is double, the prohibition is against making and serving Images: and though they of the Church of Rome bring an Example for the making, as that of the Cherubims, yet they shew none for the worshipping of them, we must have a warrant for both, or else they defend not themselves.

Now for bowing down, you shall understand, that in their defence, they are constrained to desert the originall words; for as in the former, they went from Pesel and Temunah, to Idolum and Icon, so here, from Tishtacaveh and Tagnabod, they betake themselves to [...], or [...], and [...], and professe the lawfulnesse of the first, but not of the second; yet this cannot quit them from the breach of this Commandement. But because they would have some evasion, they quote a place in the Rhemish Testament, because that [...] (onely) is not joyned [...]. 4. 9, 10 with [...] (worship) but with [...] (serve) therefore say they, we may [...], bow to Saints, though not [...]. But if we consider the precedent verse, we shall finde, that the Devil required no more but [...],; and therefore, unlesse we make that proper to God, Christs answer will not be sufficient, nor serve; and the Devil might have replyed, that he required not [...], but onely [...], to which the word [...] was not joyned.

In the next place, they tell us, that the distinction of [...] and [...] hath been long in the Schools, and that Saint Augustine hath it, in his tenth book de Civitate Dei, cap. 1. & lib. 1. de Trinitate, cap. 6. in which places he maintains [Page] the distinction, as they do. They tell us also that Eusebius lib. 14. cap. 4. and Hieron. Epistola 52, & 53. contra Vigilantium, hold the like, but there is no such thing to be found in the two last. And as for S. [...] we say, that he was an excellent and reverend man in the Church, but with reverence to him, we say, what he confesseth himself in diverse places, that the least part of his learning lay in the tongues, and that he was very unskilful in the Greek and Hebrew, and therefore can be no meet man to pronounce, that by [...] is meant the service of men, and by [...] the service of God.

But if we will distinguish of these words aright, [...] is properly the service of our own servant, and [...] the service of him that is hired; for [...] is properly servus, a servant, and [...] an hireling: and so came in Latro, which (as Varro saith) at first signified nothing, but a hired or stipendary souldier, of [...], merces, wages, and after by the abuse of their calling, and by their evil behaviour it came to be so odious a name, that it is now used for a thiefe.

And this word is often used in the Scriptures, but not alwayes for the service of God, as in the Epistle to the Hebrews. The reason why the Septuagint used theHeb. 8. 5. word [...] for lagnabod, may be like that in the speech of Tertullian, that as he saithDe Idolatria. of the Christians, so ye may say of the Jews, because they would not have Gods people to be hired for money, to make ornaments for, and to dresse and adorn the Images of the Heathen: for it was the use of some Christians in the Primitive Church so to do, against which act Tertullian inveigheth, as being a thing, utterly unlawful.

But it was the ignorance in the Hebrew tongue, that brought in all these absurd conclusions, (for the thing it self, the nature of the word is contrary to them, and the use also: nor hath it any agreement with the Hebrew) insomuch that Thomas Aquinas did determine, that the picture of Christ, and every part of the crosse,Part. 3. sum. q. 25. is to be worshipped adoratione (not duliae, as their distinction was before, but) latriae too, which they confessed was alone due to God, and not to any Creature whatsoever. Therefore the learneder sort among them, having studied the tongues better, seeing the absurdity of these conclusions, found out another shift, and say, that they neither do adorare, nor colere imagines, neither bow down to, nor worship the images themselves, but Christ, and the Saints, by the Images.

This distinction doth little avail them; the records of Antiquity can tell them, that this was the shift of the Heathen Idolaters of old, even in the Primitive Church. Lactantius taxeth those of his time for it, Quae igitur amentia est, &c. whatLib. 2. de orig. error. cap. 2. madnesse is it, saith he, to answer, that you worship not the Idol, sed Numen aliquod, cui Idolum fabricatur? but some God to which the Idol was was made? andHom. 18. in Ephes. Chrysostome, Adoratis simulachra, non simulachra, sed Venerem & Martem per simulachra Veneris & Martis, you adore images, and not images, but Venus and Mars by their images: lastly S. Augustine, [...] quis disputator, &c. there startsIn psal. 97. 7. up I know not what disputer (and he seems to thee to be a learned man) and sayes: I worship not that stone, nor that senselesse Image, I know (like a subtill Prophet) that it can neither speak nor see, but I serve that Deity which I see not, I worship not that Image, but I adore what I see, and serve him that I see not: And what is that? why a certain invisible Deity? To which the Father answering saith. Hoc modo reddendo rationem de Idolis, optime factum putant, &c. by this means they think they do well by rendring a reason for their Idols. And in another place he saith of another sort, videntur sibi purgatioris esse religionis, qui dicunt nec simulachrum, In [...]. 115. 4. nec [...] colo, sed per [...] corporalem ejus rei signum intueor, quam colere debeo; but they seem to be [...] a more refined Religion that say, I neither worship the Image, nor the Devil in it, but by that corporeal shape, I behold the representation of that which I should worship. But what saith he to this? Ita (que) Apostoli, una sententia poenam, &c. one sentence of the Apostle testifles their punishment and damnation,Rom. 1. 25. for such kinde of acts; God gave them up, &c.

But indeed this error is as ancient as the Calf in the wildernesse, and if we examine it well, we shall finde this of their's, all one with that of theExod. 32. 1. Israelites, for they did not think the Calfe to be a God, for these reasons.

1. For first, they desired a God to go [...] them, and their reason was because [Page] they could not tell what was become of Moses (who formerly had bin a visible representation to them of God, and not a God himself) therefore they would have somewhat made, instead of him and this must hold for one reason, or else we must say, that they took Moses for their God before.

2. The assent of Aaron, for if he had not had somewhat in his minde besides flat Idolatry in consenting and complying with them, he had not bin favoured as he was, but destroyed with the rest. And therefore it cannot be understood, that they conceived the calf as a visible Representation onely, but that in that calf God might be worshipped, for Aaron said to them that they should keep a feast to the Lord therfore they intended that the Calf should represent God in their solemnity. Exo. 32. 5. And it is likely that it was so, because that while they were in Egypt, they knew no other God then Apis, an Oxe. And it is recorded, that Aaron, upon these words of the people [These be thy Gods [...], that brought thee up out of the land of Egypt] took hold of them and built an altar, and proclaimed a fast to [...], which they must needs know, could not be ascribed to the Calf. So that this was the Elench; that deceived him, that they might worship God in the Calf, though Moses could not be deceived so, for he brake it in pieces, and burnt it to ashes.

3. The third evasion of the Papists is. That these Images are not erected, either to adore or worship them, or God by them, but that ignorant people might have something to put them in minde of God; and therefore Images are called by them libri laicorum, the books of lay-men.

l. 10. Ep. 54

This is no new device, but vsed of the old Idolaters, as we may see, by the [...] of Symmachus. There must be something to put the ignorant in minde of God. Which Ambrose and Prudentius answer thus, Omnia Deo plena, all things have God to16. con. gent. manifest him, and put us in remembrance of him. And by Arnobius. These that stand so for Images (saith he) vse to say, that they made no account of the Image, but onely in respect of the ignorant sort of people, that are put in minde of God by it.orat. cont. [...]. And [...] in an oration saith, Istiusmodi [...] esse pro libris, quae dum legunt cognitionem dei dediscunt &c. That while they read these books of Images in stead of learning God, they loose the knowledge of him, and therefore calls it [...] not [...] moralizing upon [...], not teaching true divinity. So that we see, there is nothing said in this canse, that was not said before.

Now if we aske the Papists, that if the people must be put in minde of what it must be? Not of the deity, for they themselves are weary of maintaining that and though they were wont often, and in many places do still to represent God and the Trinity in humane shapes, yet Hosius now confesseth, that such things camec. 66. in decal. in Dormientibus [...] praepositis, while the gouernors of the Church were a sleep.

2. Not of Christ, as he is God, for his attributes are [...], but as he is man onely and in so doing, in representing him by picture as man and not God, seeing that person in the deity cannot be delineated, they imitate Nestorius, who did divide the natures of Christ, and so consequently may seem to run into the Anathema of the council of Ephesus: because in some sort they divide in their picture the manhood from the Godhead, which they cannot expresse therewith.Conc. 1. Eph. can. 3.

2. Not of Christ, as man, and now glorified, for against this, the saying ofad Consta [...]. Eusebius may serve well, that the glory of Christ in heaven, is now far greater, then it was, when he was [...] in the mount, where the disciples could not look upon him, and therefore cannotbe pourtrayed by any pensil.

3. Nor of Christ, as he was in the flesh, for that were (as the Prophet speaks) to teach us lies: and rather to forget, then to remember, what he suffered for us; for in his picture (as in that upon the crosse for example) we can be put in minde & we see no more, then the piercing of his hands and feet, a wound in his side by a spear, and the thorns on his head: this we may remember by these things: but the especiall pains and torments which inwardly he suffered; his being sorrowful unto death, his anguish of heart for the Jews obstinacy and rejection, the bitternesse of the cup, which his not onely most perfect bodie was most sensible of, and his holy soul apprehended and suffered, these are forgotten these cannot be depicted; so the greatest part of his passion is un expressible.

[Page] 4. The last evasion of theirs is, that by Images, we remember, or are put in minde of the Angels and Saints. To this in breif may be answered, that Saints areApoc. 22. 9. no better then Angels: and seeing that an Angel would not suffer John [...] to worship him it is not to be vsed to them. Saint Augustine hath a zealous wish, vtinam velletis discere ab Angelis, tum enim disceretis eos non adorare, I could wish youin psal. 96. would learn of Angels, for then you would learn not to worship them. And Saint Pauls charge was. Let no man beguile you of your reward, in a voluntary humility,Col. 2. 18. and worshipping of Angels &c. And thus much of the controversy, betwixt the Papists and us, as it had dependance upon the former part of this commandment concerning Images.

These reasons shew, that there are other means better and more effectual then pictures toAddition 18. of Images. instruct men in the knowledge of Christ, viz. The scripture and the preaching of the gospel but they are not meant to prove it unlawful to paint or make any pourtraiture of Christ in his humane nature, as at his passion &c. Provided, no religious worship be given to it: that which is of [...] use, is not therefore unlawful or of no use at all. So the author in his answer to Porron. cap 18. p. 17. To have a story painted for memories sake we hold not unlawful, but that it might be well enough done, if the church found it not inconvenient for her children.

CHAP. VII.

The affirmative part of this precept, concerning the manner of outward worship. 3. Reasons for outward bodily worship. Outward honour consists 1. in the signe. 2. in the [...]. Of the signe, by. 1. uncovering the [...]. 2. bowing the body. Of the act or deed. 1. By being at Gods command. 2. By doing his worke or service. Of the gesture of Reverence 1. in publick and private prayer. 2. At [...] the word. 3. At the administration of sacraments. 4. At discpline. The sins against these. In publick worship must be. 1. uniformity. 2. Fear. 3. The heart must be present. 4. Silence. 5. constancy, to tarry till all be done. The [...] outward worship. The signes.

VVE are now to take a view of the affirmative part of this precept that is, how we are to behave our selves in the external worship of God. The worship enjoyned in the first Commandment (as hath bin said) is internal; this in the second, is outward or external honour or worship. Honour being a testimonyHonor signi et [...] of excellency given by outward signe or deed, and praise by word. The honour of the signe, is expressed by the word [...], in bowing down, and of the deed by the word [...], in serving. For the first, as the negative was, thou shalt not bow down to them, the affirmative is, thou shalt bow down to me. And for the other as in the Negative, thou shalt not worship or serve them, the affirmative is, thou shalt serve me.

1. For the outward worship first in general. Christ tells us, that a candle is notMat. 5. 15. lighted to be put under a bushel: upon which, the fathers have raised this note or Maxime, that Bono debetur manifestatio, our good must be made manifest, and therefore, candles that have bonum lucis, the goodnesse of light, must not be thrust sub [...] tenebrarum, under the evil of darknesse. So then, if the candle of light be in our soules, that is, if we inwardly worship God, we must set it upon a candlestick: our inward religion, must apear in our outward worship, and it must not be onely in a Chamber, as our private Religion, a close godlinesse that cannot be seen.

2. The next reason for this point, the Apostle gives. Ye are bought with a price,1 Cor. 6. 20. therefore glorifie God in your body and spirit, glory being nothing else, but an effect of conspicucu nesse, the fair spreading and enlarging of honour and praise: and therefore containeth honour in it. Now in conjunctions copulative, the rule is In copulativis non sufficit alterum, In things that are coupled, one is not sufficient, but vtrumque faciendum, both are to be performed. And the Apostles conjunction [ [...] and] [in body and spirit] sheweth, that this honour must be done in both. The devil knoweth this, that God requireth both, and therefore asked of our Saviour butMat. 4. 9. one, a little glorifying of him, but the bowing of the body, because he knew that if [Page] God have not the copulative, body and spirit both, he will have neither, God will have all or none.

The third thing is, that seeing God every where almost through the Scripture,Exo. 3. 5. hath put a distinction and difference between his house and private houses, as being in more special manner there, then in other places, and that as the psalmist speaketh holines becometh Gods house for ever, therefore he will not onely have a manifestation of our worship towards him, and that to be in body as well as Spirit, but he assignes his house for the place, where he will have this honour exhibited to him. You shall keep my sabbaths (saith God) and reverence my sanctuary.Levit. 19. 30, 26. 2 And therefore it is, that the preacher gives us this rule when thou goest intoEccles. 5. 1. the house of God, observa pedem vtrunque. Look to thy foot. and if God have a care how we serve him in our inferior members in that place, no question but he hath much more, how we imploy our eyes, ears, and hearts there, our external worship must be apparent, and it must not be by halves, and it must be in the house of God, in themidst of the congregation.

1. The outward worship of God (according to the former division) consistsHonor signi. 1. In Signe 2. In deed. And this Honor signi is twofold, which the Apostle setts down in the example of Christ 1. Exinanivit se. He emptied himself, or made himselfphil. 2. 7. 8. of no reputation. 2. [...] se. He humbled himself.

1. The empting of ones self is that, which is called deponere magnificentiam, to lay a side all titles ofhonour, which holy Job expounds, and calls spoliavit me honore a stripping one of glory, it is that, which the Elders did, cast down their crownsJob 19. 9. before God. King David laid aside his robes, and made himself vile before theKev 4. 10. Lord, in his service. The Apostle tels us, there must be Nudatio capitis, our heads2 Sam. 6. 22. 1 Cor. 11. 4. must be uncovered. The wearing of a cap, pileo donari, among the Romans, was peculiar to free men onely, and an Hieroglyphick of honour, for once if a man cepisset pileum, he was free, and when he laid aside his cap, he was said deponere magnificentiam, to lay aside his honour and priviledge, whereby he was distinguished from a servant. So then, as servants are to be uncovered in their masters service, so are we to be in Gods: and therefore Saint Paul (in the place before cited) tells1 Cor. 11. 4. us, that it is a shame for a man to have his head covered at that time. That's the first signe.

2. The other signe is humiliare nosmetipsos to humble our selves, which is nothing else, but to make a man neerer the ground, to bow himself as low as he can: and this was it, which the devill required of Christ: and it is a posture which GodMat. 4. 9. expects at our hands and was vsed from the beginning. We may see it, by that which God said to Elias. I have yet left me 7000. in Israel, all the knees which have not bowed to Baal, by which he signified, that bowing was a signe of them, that1 Kin. 19. 18. worshipped him aright: and it was his quarrel against them, that bowed themselvesEsa. 2. 9. to Idols for which he would not forgive them.

2. But Honor signi is not enough, there must be Honor facti too. The first wasHoner facti. Reverence, this is service and worship, which we call properly devotion, or the devoutnes and readines of the will to serve God. And this Honor exhibitus facto, hath also two parts. 1. To come and go at Gods command. 2. To do his worke.

1. Both of these we have in the Centurions servant, approved by Christ himself.Mat. 8. 9. 1. In going and coming when he is bidden. I say go and he goeth, come and he cometh. 2. In doing his Masters will or service. Do this and he doeth it. And in these two respects it is that Christ will say to some Nescio vos, I know you not. 1. Either for not comming at all to his house, so that he cannot take notice of them for his servants. 2. or for coming unwillingly, with an ill will to do his work, and so they do not perform service to him, and in this respect are not known to him neither.

We see that Gods servants did both. Abraham was no sooner spoken to by GodGen. 22. 1. but he was presently at his call and answered, Ecce ego, behold, here I am. Thepsal. 84. 2. 40. 9. kingly Prophet before he was called, had a longing desire to go into Gods houseprov. 1. 24. but when he was called, he presently answered, Lo I come. It is Gods threat-BecauseEsa. 65. 12. I called and ye refused &c. I will laugh at your calamity. And in the Gospel,Luc. 14. 24. they which were invited to the Supper and came not, were thought unworthy; [Page] none of them shall tast of it. And as we are to come, so in our coming two things are required to make us welcome. 1. The first is, we must come mature betimes they that seek me early shall finde me, and secondly we must come quotidie dailypro. 8. 17. 34. Blessed is the man that heareth me, watching daily at my gates. We must wait and be desirous to be called.

2. The second [...] the Act. [Service,] to do his will. It is the property of a good servant to do his masters work, and to preferr it before his own. We see the practizeLuk 17. 28. of it, in Abrahams servant; he refused to eat before his masters work was done and hereGen. 24. 33. falls under this, the commandment of the great service, the service of the altar which that we may think it no dishonour to be Gods servants we finde that he chose the Tribe of Levi, to serve him at the altar, so that this service is the service of choice and howsoever some account but lightly of it, yet it was the greatest honour, toDeut. 11. 5. be chosen to perform this service.

Now to apply these things to the point in hand. There is in the 95. Psalm, which is vsed as an antipsalm or Introduction (as it were) to the service of God by our Church.psal. 95. 6. 1. A coming, 2. A worshipping. 3. A falling down and 4. a kneeling before the Lord, whereby we may see, that in the precept of worship, in the substantial parts of the service of God prayer, preaching, the Sacraments, and discipline) especially in the former) there is a due gesture and behaviour required. And in this we are to follow the rule prescribed by Saint James which is, to take the Patriarchs and prophts for ourJa. 5. 10. guides and directors, and it is Saint Peters rule too for women, to follow the steps of holy women of old. So that laying this for our ground, and withal taking the approved1 pet. 3. 5. practise of the Church with it, we cannot go amisse. Now we shall finde (in this outward worship of God) that they never came together to serve the Lord nor departed from it, without exhibiting some reverend external worship, and behaviour, both in [...] & recessu, in coming in and going out.

In accessu, in their coming together, it is plaine, Solomon in the consecration of2 Chr. 6. 13. his Temple, at the beginning, before his prayer kneeled upon his knees. And in recessu, we see, that when Hezekiah and his people had ended their service, they29. 29. bowed their heads and worshipped. We have seen what our gesture must be in accessu and recessu. Let us now see, what it must be while we are present at Gods service, in the particulars of it.

1. First for our outward gesture in prayer, which is either publick or private. And in both these, since we are to remember, that they are to proceed partlyBehaviour in Prayer. from Humility, partly from hope, our external signes must be answerable to both these.

1. In publick prayer, the signes are first, that which we called before depositionem magnificentiae, with our heads [...]. 2. The other which we called Humiliation,1 Cor. 11. 4. by bowing our selves to the ground or kneeling as Abraham did, andGen. 18. 2. 24. 26. his servant too, bowed, and worshipped the Lord. So did the people at the institutionExo. 12 27. of the [...]. So did king Solomon, praying upon his knees. The Prophets.1 Kin. 8. 54. Daniel 6. 10. After the first temple Ezra 9. 6. Our Saviour himself upon the mountLuc. 22. 41. of Olives kneeled down and prayed: lastly. Saint Paul, and the whole ChurchAct. 20. 36. prayed kneeling Saint Peter Act. 9. 40.

Thus we see our pattern, if we look at the [...], or Prophets, at Christ or his Apostles, or at the whole church.

True it is, because we onely kneeling, but also standing before another is a signe [...] service and reverence,, therefore we read in many places that the gesture in prayer was standing, and that some prayed standing, as Gehezi stood before his masterGen. 19. 27. Elisha. So Abraham stood before the Lord, and Abrahams servant stood by the wellGen. 24. 13. of water when he prayed. The people rose up and worshipped every man in hisEx. 33. 10 Numb. 23. 10. tent door. [...] said to [...], stand by thy burnt [...] and I will go &c. Thuspsal. 135. 2. Samuel stood before the Lord, and the Psalmist saith. Ye that stand in the house of2 Cro. 23. 13. the Lord &c. The king stood by his pillar at the entring &c. And thus standing may be a reverend gesture, when kneeling or some other gesture in publick worship is not prescribed by the church in which case we must conforme to what is [...], for that which is indifferent in it self, in the gesture, is not indifferent to us, or in the practise of it, when it is commanded by lawfull authority.

2. In private prayer, we shall see it to be a samiliar thing sometimes to fall down [Page] prostrate, as Moses and Aaron did. This gesture of prostration was used by Moses,

Deut. 9. 18.

as he testifies of himself. And the Evangelist reports of our Saviour, that he

Matth. 26. 39.

used it. So likewise was kneeling a custome of the holy men of God in their private

Ezra 9. 5.

prayers. Ezra fell upon his knees, and spread out his hands. And S. Paul in

Eph. 3. 14.

his private devotions, bowed his knees, as he sayes of himself. In private devotions liberty and freedome of gesture may be used, so it be reverent and humble, which sitting at prayer cannot be: Balaam willed Balak to stand by his burnt-offering, Numb. 23. 15. and being set he bids him rise up.

2. The exteriour signes in respect of hope, are oculi elevati, & manus extensae, eyes lifted up, and hands stretched out. And these are to be used in that part of prayer, which is called Petition, (for in deprecation the Publicans posture is fittest, which is, oculis dejectis, with eyes cast down) for the other we finde KingLuke 18. 13. David lifting up his eyes. And in S. Johns gospel it appears, that our Saviour didpsalm 123. 1. 121. 1. the like. For the other, the lifting up of hands, we see that in the battail with theJohn 11. 41. 17. 1. Amalekites, Moses practised it. Ezra (in the place before cited) spread out his hands to God. The Prophet David tells us, that he stretched out his hands to God,Exod. 17. 11. Let the offering up of my [...], be an evening sacrifice. And it is the Apostlespsalm 88. 9. 141. 2. counsel to use this gesture, I will that every man pray, lifting up holy hands. For as1 Tim. 2. 8. oculus elevatus expectat, the eye lifted up expects, so manus extensa petit, the stretched out hand begs and asketh.

But in this point corruption is crept into our Church. Instead of humbling our selves by prostration and kneeling, we are pleased to sit at our ease, and that in a proud manner: instead of the depositio magnificentiae, & nudatio capitis, kneeling and uncovering our heads, we sit, and with our heads covered too; this is not to enquire, at least not to imitate, the dayes of old. Balaam would not suffer Balac, Numb. 23. 15 18. though a King, to sit down, but to stand at his burnt-offering, and when he was set, he bade him arise. This sedentary prayer, and proud fashion of covering the head, cannot be warranted by any text in Scripture.

Secondly, the outward gesture at the word preached, or read in the old Testamament,1 was usually sitting, as we may see in Ezekiel. They sit before thee,Ezek. 33. 31 and they hear thee, &c. saith the Lord by the Prophet. And so in the new, TheMark 3. 32. multitude sate about our Saviour, while he was preaching: and the Pharisees, andLuke 5. 17. 10. 39. Doctors of the Law sate by him, as he was teaching. So Mary sate at Jesus feet, and heard his word. Eutychus also sate to hear S. Paul preach. Sometime the wordActs 20. 9. preached was heard standing: as when Ezra opened the book, standing in a pulpitNehe. 8. 4, 5. of wood, all the people stood up. And these two gestures have ever been indifferently permitted and used.

In the administration and receiving the Sacraments, the nature and dignity of 3 them, with the prayer for the preservation both of our bodies and soul unto eternal life (to say no more) may easily direct us, with what exteriour reverend behaviour we are to carry our selves, viz. that the gesture of kneeling and humble adoration is most fit, and that such a gesture, as doth not signifie our humble reverence, as sitting, is utterly unlawful.

In point of discipline the gesture is evident, the Judge sits, and the party accused, or 4 that hath any cause depending before him stands.

So that the end of all this is. 1. That God may be glorified, as well by the body, which1 Cor. 6. 20. is the external worship, as by the soul and spirit, which is for the internal. 2. That our outward gesture may stir up our souls to their duty, as clothes increase the heat of the body, though they receive their heat at first from the body. Lastly, as to stir up our selves, so to stir up others by our example, that they seeing our reverend14. 23. 25. behaviour, may fall down with us, and be moved to do that which they seeTit. 2. 10. us do, and to glorifie God on our behalf.

Thus as we have shewed what we are to learn out of the affirmative part,The Negative viz. what duties to perform, so out of the Negative part, we must learne, what sinnes we must avoid: and to finde out this, we shall need to go no further, then by opposing the contraries to that, which hath been delivered in the affirmative part.

1. To Humility, and depositio magnificentiae] he is opposite that carries himself proudly in Gods service. The Wise man tells us, a proud eye is an abomination

prov. 6. 17

[Page] to the Lord, and if at all times much more at that time. It is the Prophets

Jer. 13. 15.

counsel to [...] this behaviour, especially in Gods service. Hear ye, give ear, (saith he) [...] proud, for the Lord hath spoken.

2. To Humiliare] He is averse, that is stiffe necked, not willing to bow, and that hath knees like an Elephant, that cannot bend, when we give him not the reverence, of knee, head, and of our whole body.

3. To Coming] Our absenting our selves from Gods service and worship, S. Chrysostome saith, Ludus jubet & facis, vocat aurea tuba, & venis: Cultus Dei jubet, & non facis, vocat & non venis; pleasure commands thee, and thou obeyest; the golden trumpet calls thee, and thou comest: Gods worship commandeth, and thou obeyest not; it calls thee, and thou comest not. Whose servant then thou art, thou mayest judge by the Centurions words, even his at whose command thou

Matth. 8. 9.

comest and goest.

4. Lastly, to the doing of his work; the neglect of it is opposed, and the neglecters out of Gods [...]: for neglectus praecepti, [...] is injuria est, the neglect

Hier in Epist.

of a command, is an injury to him that commandeth. He that knoweth his Masters will, and doth it [...], shall be severely punished.

Luke 12. 47.

But in the manner of doing Gods work and his will, in his service and publique Liturgy, there are five things required of us: of which though something hath been formerly spoken, yet considering the great neglect and contempt of this work by many, more is here to be said of them.

1. The first is, Unanimity and uniformity, to come together at the same time,Vnanimitas. and to joyn together in the same worship, that there be no disagreement in our behavior in Gods service, one to do one thing, and another to do another, some come into the Church at prayer, some not till the sermon begin. But, as the Apostle enjoyns, tarry1 Cor. 11. 33. one for another: that is, all praise God together. Inward unanimity, and outward uniformity being a delight to God. It was Davids joy, I was glad when they said to me, Let us go into the house of the Lord: and soon after he addeth, Jerusalem is aspsalm 122. 1. 3. a City, that is compact together, or (as some translation) at unity in it self. And this spiritual union, is without question, a great strengthening to the Church, for when, either one comes after another, or if in time of Gods service, some sing not, nor pray with the other, this must needs make a breach in the fabrick of it. In Discordia (saith Augustine) nemo benedicit Dominum, God is never truely or wellIn Ps. psalm 34 3. served, where there is discord or separation. The Prophets earnest desire is, O magnifie the Lord with me, and let us exalt his name together: And therefore it is, that the holy Ghost mentioneth so often this unanimity to be in the infancy of the Church, as being one of the chief causes of the growth and enlarging of it. TheActs 2. 1. Spirit came upon them when they were all together with one accord in one place, as if the whole Church were one person, and had but one tongue, and one lip. And in prayer it is said, They lift up their voice with one accord. And they heard4. 24. 8. 6. so too. The people with one accord gave heed to the things which Philip spake. So in the point of uniformity; we see, that he was punished, that was not like theMatth. 22. 12. rest of the guests, that had not a wedding garment. And as the separation and division of tongues was a curse, that the earth was no more unius labii, of one speech or language, so it is a great part of the blessednesse of the heavenly Jerusalem, that the Elders sing with one voice unto the Lord. The Fathers beat much upon this:Apo. 4. 10. 11. and Saint Chrysostome extolleth it highly, and saith, that it falleth upon God like a showre of hailstones: and Saint Augustine saith, of singing of prayses, that it sounds in Gods eares, tanquam resonantia maris, as the voice of many waters, which he seemeth to take from that place in the Revelation.14. 2.

2. The second is fear, [...], in all fear, saith S. Peter; with fear and trembling, saith S. Paul; for if the service of men (according to the rule of S. Paul andEph. 5. 6. Saint Peter) must be so, much more the service of God. But in our exteriour1 pet. 2. 18. service of God, there is commonly so little fear, or rather such want of fear, that commonly we sleep in it, like the Apostles, who could not hold open their eyes, being in horto, in the garden with their Master, they could not watch one hour, and therefore that judgement befell them, that they all forsook Christ and fled. And there is little fear in sleep. When Jacob was afraid of his brother Esau, he slept not all that night. The Example [Page] of the Christians in the Primitive Church, is left upon record for our observation, That they heard S. Paul preaching till midnight. Upon which place Chrysostome saith,Acts 20. 7. Ad hoc commemoravit eos, qui media nocte vigilabant, ut pudeat eos, qui media die dormiunt, the Evangelist recordeth those that watch till midnight to this end, that they may be ashamed, that sleep at mid-day.

Now because the actions of a natural man, are eating, drinking, and sleeping, the same reason which [...] the using of the two former in the Church, must1 [...]. 11. [...] needs be of force to condemn sleeping too. Have ye not houses to eat and drink in, saith the Apostle; thereby condemning those that used to eat and drink in the Church. So if he could have supposed that the Corinthians would have slept there, he would have asked the same question concerning sleeping.

And as he reasons from the place, so we may reason from the time, out of another place of the same Apostle, Vigilate, nam qui dormiunt, nocte dormiunt, watch, for they that sleep, sleep in the night. But with us, we may say, They that sleep, sleep1 Thess. 5. 7. in the day. And so, whereas the place of sleeping should be our houses, and the time of sleeping the night; we, (because we will be crosse) in the day-time sleep at Church.

Natural reason tells us, that Actio vestita indebitis circumstantiis illicita est, every action cloathed with undue circumstances, is unlawful. The Prophet (as his manner is) after he had denounced a curse upon a carelesse people, falleth to blessing the Church of God; in which he saith, Non dormiet quisquam, neque dormitabit, noneEsay 5. 26. shall [...], nor sleep among them. And our Saviour gives this caveat; Beware, that the Lord when he cometh, find you not sleeping, which though it have a spiritual understanding, yet there follows a temporal punishment.Mark 13. 27.

In prima poena est estimatio peccati, we may consider of the sin, by the first punishment; and so we may weigh every [...] in prima poena. God usually punisheth sin in its own kinde. We see it from the beginning, Cains murder God threatneth with blood. Sodoms heat of lust punished with fire, &c. Eutychus sleep (in this case)Acts 20. 9. with a dead sleep. This carelesnesse in Gods service, is the onely way to bring us, first to [...]; and then to Apostacy, and no religion at all. We finde it punished in the Church, she slept and awoke, but found not her beloved. And this judgement followed the Apostles themselves; because they could not watch one hour, they allCant. 3. 1. forsook our Saviour, and Peter forsware him.Matth. 36. 40.

But howsoever it stands in respect of Gods punishments or mercies, yet the former reasons condemn it: and we may adde, that the heart truely and rightly affected in Gods service, is ardens cor, (as the Disciples were that talked with our Saviour going to Emaus, their heart [...]) and a Father saith, that it is impossibleLuke 24 32. to have cor ardens sub oculo gravi, a burning heart, and a heavy eye, are not compatible.

3. There must be with these, Cordis praesentia, our heart must be present, and watchful too: for though we watch outwardly, yet there may be such extravagant and wandering thoughts in the heart, that we may be said to be praesentes absentes, absent, though present. And where the heart is absent, the other members will discover it. The note of Cor fatui, a fools heart, is to be in domo laetitiae, it turneth that way, where the sport lyeth, whereas cor prudens, the heart of himEccles. 7. 4. prov. 15. 14. that hath understanding, quaerit scientiam, seeketh to get knowledge. The inner parts of a fool are like a broken vessel, he will hold no knowledge; so longEccus. 21. 14. as he liveth, it runneth out as fast as it is poured in, but the wise inquire at the mouth of the wise, in the Congregation, and ponder his words in their heart.17.

And these are testified by some signes. A fools eye is in all places, but the eyes of the wise are (as theirs were that heard Christ in the Synagogue) fastnedprov. 17. 24. on the Preacher. The fools eyes, hands, and feet, all speak, and will tell you thatLuke 4. 20. he is not present with his heart, and when they are reproved, all is but risus, prov. 6. 13. 14. 9. they make but a mock at it. Therefore it is nothing to hear, except weLuke 8. 18. take heed how we heare, and be affected with Lydia to attend to that whichActs 16. 14. is spoken; for it is the wise ear that getteth knowledge. And as it is a curseprov. 18. 15. Esay 6. 9, 10. to speake to an [...] that heareth not, so it is a blessing to speake to a hearingprov. 25. 12. care.

[Page] The place before named is terrible, mentioned by Esay against foolish hearers, Hear ye, but understand not, and it is often repeated in other places of Scripture, as Matth. 13. 15. Mark 4. 12. Luke 8. 10. John 12. 40. Acts 28. 26. and Rom. 11. 8. It is the extremity of Gods wrath, and a heavy curse, and so to be accompted, to be given up to this spiritual judgement: and we are to take heed, that by our own carelesnesse it be not laid upon us. If it be true which the Heathen said, that pietas non est vultu laedenda, sive serio sive simulato, then surely we ought to have a special care of our looks and gesture, when this part of piety, Gods worship is performed.

4. The fourth is silentium, silence: we must not talk while we are in the service of God. The Preachers counsel is against it, for talking is flatly opposite to hearing the Word. Be more ready to hear (saith he) then to give the Sacrifice of fools, whoseEccles. 5. 1. heart (as he saith in another place) proclaims folly, they cannot be silent. Job reckonedProv. 12. 23. it as one of the honours done unto him, while he was in prosperity, That men gaveJob 29. 21. ear to him, and kept silence. If a man should turn from us, and talk with another, while we are speaking to him, we would think he little regards us, or whatHab. 2. 10. we speak. The Prophets command was. The Lord is in his holy Temple, let all theZeph. 1. 7. earth keep silence before him. And, Hold thy peace at the presence of the Lord, that is, when the Lord speaketh: and he speaketh when his Messenger speaks. Qui vos audit, me audit, saith Christ, he that heareth you, heareth me. In the PrimitiveLuke 10. 16. Church the first word, was [...], Be still and silent ye people, which had its original, from that place in the Acts, where S. Paul being to preach to the Antiochians, Acts 13. 16. beckoned with his hand for silence, and said, Men of Israel, and ye that fear God give audience.

5. The last is, constantia in cultu divino, we must tarry while Gods service is done, and not depart till it be ended. It was Joshuahs commendation, that he departed notExod. 33. 11. out of the Tabernacle. The offending herein is that which the Prophet calls, discedere psal. 119. 118 a lege, which relates, to depart out of the Congregation, while the Law was reading. For as by preaching, God speaks to us, so by Prayer we speak to God: and it is but lex Talionis, the law is equal. As we deal with God, so will God deal with us. If we stay to hear him, he will stay to hear us: and when we say, Quare dereliquisti me, Domine? Lord, why hast thou left me? he will answer, Quare dereliquisti me, serve? Servant, why hast thou left me? And that speech of his at the last day, Discedite a me, depart from me, will be a just punishment for them, that departMatth 25. 41. from him here in this kingdom of grace.

In the Primitive Church, from the first words [...], let the people be silent, to the last words [...], let the people depart, none might go out from the Congregation upon pain of Excommunication, as appears by the fourth Council ofCanon 24. Carthage. If we would well consider this, this fault would not be so common among us.

Now the means to perform this outward worship are these. 1. If we follow theThe means. Preachers counsel in taking heed to our feet, when we go into Gods house. 2. If weEccles. 5. 1. consider, that it is a more fearful thing to come to the Church, then it was to touchHeb. 12. 22. 25. the Mount, and in respect of Gods presence, we must not refuse him that speaketh. 3. That the Angels are present among us, though we see them not, and that the1 pet. 1. 12. doctrine of the new Testament is such, in quam desiderant Angeli prospicere, which1 Cor. 11. 10. the Angels desire to behold, therefore if they shall see any not to esteem that, which they make such accompt of, shall not they be Ministers of Gods wrath? 4. That the end of our Creation is to glorifie God; now glorification comes from instruction, and instruction from hearing; so then as our hearing is, our doing shall be. Vt audies it a facies, if you hear not well, you can never do well; a carelesse hearing ever begets a carelesse doing, it cannot go ultra speciem. 5. If we put to it, ut audies, ita audieris, as you hear, so shall you be heard of God, and men. If we be carelesse of him, he will be carelesse of us likewise, and more then that, our very Prayers shall be anprov. 28. 9. abomination to him. He that turneth away his ear from hearing the law, even his prayer shall be an abomination, saith Solomon. And this may be a punishment upon some Preachers, who have had dull ears themselves, that they shall speak to a dull people, that will not hear.

1. That which God [...] in the Prophet, there is a very low, and asThe [...]. Augustine saith, an unlawful comparison, God compares himself to an earthly King, [Page] I am a great King saith the Lord of hosts &c. And with all, how he reasonsMal. 1. 14. 3. in that Chapter against the carelesse in his service. Offer this to your governour will he be pleased with thee? As if he should say, do such service as this to your Prince, would he take it well at your hands? and do you think that I that am King of Kings, will not look for such observance in my service as an earthly Prince will looke for? so if we say with our selves, this service which I offer in praying, hearing &c. would I offer no better to agreat king this is a good signe.

If as David was to Saul, we be to God, be careful, that we be not missing from his house, for else as Jonathan said to David, To morrow is the feast, and you will be1. Sam. 20. 18. looked for, and if my father finde your place empty, he will be angry. So will God look for us, and if he finde us not at his service, he will be angry too, unlesse we have just cause of absence. Now there are some causes wherein a man may be excused for absenting himself, such as these.

1. The first is sicknesse. Michol excused David from coming to Saul, by saying that he was sick, and it had been barbarous in Saul to urge a sick man to

1 Sam. 19. 14.

come.

2. Secondly. Sacrificing our selves, is a sufficient cause. Jonathan excused David

20. 29.

likewise, from coming to Sauls sacrifice, because he was gone to Bethlem, to offer sacrifice for himself.

3. Lastly, Misericordiam volo, non Sacrificium. I will have mercy, and not sacrifice; works of mercy, as visiting the sick, and the like, are lawfull excuses.

Mat. 9. 13.

2. Thesecond signe is, if upon the meditation of Lex Talionis, as you hear you shallJudg. 4. 7. be heard. We can truly say, Even as I hear, so hear me O Lord. This is a good signe.

3. The third is. If we be companions of them that fear God and love thempsal. 119. 63. 79. that are Gods servants; because they be reverend and zealous in his service,15. 4. for he that loveth God, loveth them that worship him, with fear and reverence.Accessory

The last thing (according to the sixth rule) is, thatwe procure this outward worshipin Num. 3. 25. to be performed by others. [...] saith [...] verus Christianus est [...] sratris, every good Christian is a Curtein to his brother, for every curtein must have a hook, and a catch to draw his brother. to Gods service. King David drew thepsal. 42. 4. multitude into the house of God. Andrew brought his brother Simon to Christ, soIohn. 1. 42. 45 Philip called [...]. We must tarry one for another, according to the Apostles rule. For they that desert others, and disswade them from this outward worship and1 Cor. 11. 33. service ofGod, shall be accursed and stricken with blindenes of body and soul, asAct. 13. 8. Elimas the Sorcerer was for dehorting Sergius Paulus the Governour, and seeking to turne him away from the faith.

And thus much for the first part ofthis Commandment which as we said in our division of it, was an expresse Prohibition, in these words Thou shalt not make to thy self any graven image &c. And an included affirmative precept, thou shalt worship me in such manner as I do command thee.

CHAP. VIII
Of the Sanction in this Commandment,

Of the second part of this precept. The sanction, or penalty. This is the first Commandment with a penalty. Reasons of it. The parts of this sanction. 1. Gods stile. 2. A commination. 3. A promise. 1. Gods stile by 1. his power. 2. His Iealousy. How Iealousy is ascribedto God. Why humane affections are ascribed to God.

VVE come now to the second part of the Precept, which is the reason or the [...]. 2. sanction of the law consisting aswell of a Penalty for breaking it, as a reward for observing it. And these two may be resembled to the two Mounts, Ebal, where the [Page] Curses were denounced. and Gerizim, where the blessings were promised to the twelve Tribes, for unumquod (que) mandatum sancitur praemio et poena, every law is confirmedDeut. 27. 12. 13. by rewards and punishments and here are both.

Now if it shall be demanded, why it was the will ofGod, to make this the first precept with a penalty, as Saint Paul observed of the fifth commandment, that itEph. 6. 2. was the first, with a promise, we shall finde these reasons for it.

1. Because a publick sinne is to be openly punished and the punishment by Gods

Dut. 25. 2.

law, is to be proportionable to the offence. Now the sinne against the first commanment is secret in our hearts, it is a bosom sinne, which God alone can see and therefore

Act. 17. 30.

the punishment of it is left to God himself who is content (as Saint Paul saith) somtimes and on some reason as himself pleaseth to wink at it, not to see it: but this, because it comes into the light of the sun, and is obvious to every eye, and the rule of Justice being ut malum ubi contingit, ibi moriatur that if the fault be open, it be publickly punished, therefore God hath appointed and decreed a visible punishment for it, for the reason and end, set down by the Apostle, that others may fear.

2. Whereas it is the property of punishment, cohibere impetus [...] turpia, to restrain

1 Tim. 1. 20.

mens passions from committing ill; and our impetus or inclinations being prone to offend against this commandment by two motives, proffit, and safety 2. of the best Oratours to perswade (I speak of that corruption, which draws every one to such platformes of Gods outward worship, as his own head shall, devise) and that we cannot be vile in our own eyes, as David was; and also for that sometimes

2 Sam. 6. 22.

it falleth out, as God foretold, that the beast getteth place, and is received,

Revel. 13. 15.

and then he that will not receive the mark of the beast in his forehead, shall be threatned with penalty of Body and goods. And that either for proffit or honour, or for fear of such edicts as were made by Nabuchadnezzar, Darius and the rulers of

Dan. 3. 6. 6. 8.

the Jews, which mav touch the life, any worship is likely to be embraced by us. For

Act. 4. 18.

as Satan told God skin for skin, yea all that a man hath, will he give for his life not onely to save his skin, but to save the fleece also, to enjoy outward peace

Job. 2. 4.

wealth and honour, men will violate the commandments of God. Therefore to bridle these impetus, and to meet with those edicts ofPrinces, and men in authority, God frames his Commandment as strong as Princes do theirs and threatens a punishment greater then they can inflict, Qui secus faxit. He that doth otherwise, shall be subject to this, and this punishment. And these are the reasons, why this is a penallstatute.

This sanction or ratification containeth two things. 1. A Commination visiting sinne to the third and fourth generation. 2. A promise, shewing mercy to them that love me &c. before both which there is a preface, I the Lord &c.

This stile of God is the same, which formerly we had, but with a double encrease1 The Lord thy God. [...]. [...] or addition. 1. fortis strong. 2. zealotes jealous, of sure performance in what he here threateneth fortis nihil impediet, strong that nothing can hinder, zelotes ut nihil slectat, zealous, that nothing may alter him. He hath both a posse, and a velle, a power and a will.

1. It falls out many times, that men (whose arme and strength is shortned) though they conceivesore displeasure against others, yet there wants strength to put it in execution. Shimei was maliciously bent against David, yet all he could do, was2 Sam. 16. 13. but to cast a handfull of dust against him, and because he wanted power to put his malice in execution, he was fain to end, in a few railing words.

Fortis [...] the strong God is oft times vsed in scripture. but especially then when God opposeth himself to weak man, as we may see in the prophet. The Egyptians,Esa. 31. 3. are men and not Gods &c. And this attribute of God is expressed by the Hebrews by twowords [Gnuz] robur, or internal strength, and [Cayl] potentia, or fortitudo; external might as in weapons and armes.

1. The first is called Gods weaknes (by the holy Ghost,) in respect of man, his weaknes is stronger then man and is called by Pharoah Magicians the finger of God,1 Cor 1. 25. which if it do but touch the mountains, they will smoak, yea at the breath of hisExo. 8. 19. nostrils (hils were overturned and the foundations of them are discovere d. And notpsal. 144. 5. 18. 15. 104. 29. onely thi positive, but privative too. For if he doe but hold in his breath, the Creaturs die, all things shall perish. It brings those effects, as the Ecclype of the sun doth in [Page] the world, all are darkned. And therefore it is, that the Psalmist sayth of God, inpsal. 89. 14. respect of this first. Thou hast a mighty arme, strong is thy hand &c.

2. The second is Potentia. His external strength; his Ammnnition or weapons.Potentia. This word is like to a fire, and hammer, as the Prophet speaks, He hath a sword, andJer. 23. 29. a bow too, for as the Psalmist saith, he whets the one, and bends the other. He ispsal. 7. 13. 14. stiled, Dominus Exercituum, The Lord of hosts, in many places king David saith, that68. 17. his chariots and Angels are 20000. The Prophet Daniel reckoneth more. ThousandsDan. 7. 10. of thousands, and ten thousand thousands. The holy Ghost in Saint Lukes Gospel,Luc. 2. 13. calls them a multitude (our capacity or arithmetick not being able to conceive them) And what God is able to do by all these we may imagine, by that which weEs. 37. 36. read was done by one of them, who in one night slew 185000, of the Assyrian host. And as he hath heavenly so hath he earthly souldiours too, by which he hath done mighty acts even against great Princes as lice, frogs, flies, Caterpillers LocustsExo. 8. 9. 10. and the like. And therefore there's no doubt to be made, but that he is fortis, of powerpsal. 105. 30. enough and what he threatens, he can, and will bring to passe.

Secondly for his [...]. And this is well added by God, for there are not many 2 that will question whether he be able to punish, or no; but it may be thought, that it is all one to God, whether we afford him the true outward worship or not, and that he regardeth not, how we behave our selves in his service, and therefore conceiveth no displeasure against them that fail therein. But to remove this doubt, he expressely declares, that he is a regarder, and that a zealous regarder. And whereaspsal. 10. 13. the wicked (as it is in the Psalm) say, Tush God regardeth not, here we see, he regardeth it, and that in the highest degree, in jealousy, which is a narrow searcher of that it suspects.

Jealousy is the excesse, or extremity of love, zelotypia amor est reduplicatus. ManyCant. 8. 7. waters cannot quench it. It endures no Corrival, but is impatiens consortis, it must be alone and have no companion. Nemo praeter, nemo cum. None besides, nor none with it. And God is not onely impatiens consortis, but equalitatis, of equality too, he will not have any to be equal with him, nor to partake the least unequal share with him in our service, but he will have totum affectum, we see he calls for theprov. 23. 26. whole heart. Saint Paul saith, I am jealous over you, with a Godly jealousie for I have espoused you to one husband, that I may present you as a chast virgin2 Cor. 11. 2. to Christ. And the Psalmist, zelus domus tuae devoravit me, The zeal of thinepsal. 69. 6. John 2. 17. house hath even devoured me, which the Disciples applied to Christ. It is such an affection, as must take up the whole man, such a regard hath God to his outward worship.

This affection in it self is good, else God would not have taken order, that he thatNum. 5. 14. was led by the spirit of jealousy, might make proof of his suspected wife: but upon some occasions it many times falleth out to be mingled with other affections, as in the case, which Saint James calles zelum amarum, a bitter zeal ex laesa concupiscentia from an offended concupiscence, which brings not onely greef, but stirreth us up, ad Ja. 4. 1. vindictam, to revenge, and this is anger, such as we finde in the Prophet. God is jealous, and the Lord revengeth: the Lord revengeth and is furious &c. and the wisemanNah.. 1. 2. calleth it, a raging revenge. Now, if this affection fall where there is powerpro. 6. 34. as with God, it will not onely smoke, but it will kindle, and burn like fire, as theDeut. 29. 20 psalmist hath it and that not like a spark in a stack ofstraw, which flameth, and vanishethpsal. 79. 5. a way but like fire in a barrel of gunpouder, bearing all before it. For pro potentia, ira. According to a mans strength, so is his anger. The wiseman tells us.pro. 16. 4. The wrath of a king is death: and of the eternal king, eternal death, of bodyLuc. 12. 5. and soul.

Now to avoid the errour touching [...] whether according to the manner of men, affections fall into God, or no? We are to distinguish: for if we speak simply and not by Metaphors, there doth not. Why then saith Saint Augustine [...] est ista de deo affirmare, it is an indignity to affirme such things of God, but he answers himself, Indignum certe, si aliquod dignum, quod de Deo diceretur, inveniretur. It is certainly, if we could finde any thing to speak, that were worthy of him; but we cannot. For the most glorious termes of Majesty and magnificence, which we give him, magis congruunt humanae imbecillitati, quam divinae Majestati, they agree better with mans weaknesse, [...] Gods divine majesty.

[Page] And whereas it is said in Scripture, both, that God is not as man, that he shouldNum. 23. 19. repent, and in another place, that it repented God, that he had made manGen. 6. 6. upon earth, these places and the like, are to be reconciled by these rules.

1. Cum negantur de Deo affectiones, humanae naturae infirmitatitribuuntur: cum

Aug.

affirmantur, divinae naturae efficaciae. When these affections are denied to be in God, they are attributed to the infirmity of humane nature, but when they are affirmed of him, it is to shew the power of the divine nature. It betokeneth, that he will work as effectually, as men do, when they have the like affections upon them: not that he hath such affections, for he is impassibilis, not to be moved with any kinde of perturbation, but that he produceth such effects, ad modum hominis [...] affecti, as they do in whom such affections are.

2. Secondly, Augustine saith, that these things though they are affirmed of God and man, Eodem verbo, expressed in the same words, yet are they not eodem modo, performed by the same manner. For 1. Jealousy in man, oftentimes ariseth out of error, either out of a false or light cause, but in God is no errour, he doth all out of judgement. 2. Mans jealousy is suddenly provoked: but Gods cometh, lente & longanimiter, slowly and after much and long suffering. 3. Mans is immodice, & sine fine,

psal. 18. 38.

immoderate, raging, and endlesse, but Gods is, Sedate temperatly, it is Tranquilla justitia, a peaceable, and quiet justice.

3. We are to conceive, that God speaks thus for mans capacity (as the Apostle

Rom. 6. 19.

saith) after the manner of men: or as in another case, not to us as spritual, but as carnal

1 Cor. 3. 1.

in our own termes: as in the case of man and wife, some think they love not their wives enough, except some jealousy be mixt, that they participate their love with other men: and God in his service here, is as jealous, as a man for breach of wedlock, and therefore representeth himself in that manner, and under the like affection.

4. Fourthly. Quia nos non promovemur ad nomen justitiae, introducitur zelotypus. We are so dull of spirit, that the attribute of Gods justice alone moves us not, and therefore he takes a terme from an affection, that falls not into him, as it is in men to the end, we may be quickened, and made fearfull to offend.

5. Lastly as Tertullian saith vtitur spiritus hoc vocabulo, ad exaggeranda ejus generis

l. 2. cont. Marcion.

scelera. The Holy Ghost vseth this terme, to shew how odious this sinne of Idolatry is to God, that if it might be, it would make God be that which he cannot be.

The vse of all is that, which the Apostle maketh. God professeth himself jealous2 Cor. 11. here, that we our selves might be jealous of our own salvation. For if we would redire ad corda, enter into our own hearts, and consider, first, what God is, and then what vile creatures we are, we should wonder at the excesse of Gods love to usward, that he should be any way jealous of us, and not rather let us take our own courses, to our own ruine, and take no further regard of us. But chiefly, that we should rather so love him, as to be jealous of his anger, and the losse of his love, lest he should bestow it somewhere else. And so much of the Preface of the Sanction.

CHAP. IX

Of the Commination, wherein. 1. The censure of the sinne 2. The punishment. 1. In the censure. The sinne. viz of Idolatry. Is called. 1. Hatred of God. How God can be hated. 2. Iniquity. The punishment, Visitation upon the children. The grievousnesse of this punishment, by. 1. The greatnesse. 2. The multiplicity. 3. The continuance. Of Gods justice in punishing the sinnes of the fathers upon the children. That it is not unjust, in respect of the father, nor. 2. Of the son. The use of all.

THe next thing is the Commination. Which containeth in it two things. 1. The Censure of the offence. 2. And secondly, the punishment for it. 1. The Censure is in two things. 1. First, that it calls it hatred of God. 2. Secondly, that he calls it, The iniquity, [...], Perverssenes.

[Page] 1. If love be a means to make us keep the Commandments, then it is hatred that makes us break them. But is there any man that can hate God? Certainly his Essence is good, even goodnesse it self, which cannot be the object of hatred. Again, there are sundry effects of his goodnesse, and love, and such as the wicked themselves cannot but love them, and him for them, as that he bestoweth on all men. and so on them, their being, moving, and life, sense, &c. But there are another sort of effects, which proceed also from his love, by which he would have us preserved, which are his Commandments, yet because they restrain us of our liberty, and will not suffer our inordinate affections to bear the sway, therefore (preferring our own wills before his) we hate him; so when a man is linkt to his own will, and possessed with zeal of himself, he hates the Commandments of God, because they areMal. 1. 2, 3. contrary to his will and affections, and so men come to hate God, by too much love of themselves.

I loved Jacob (saith God by the Prophet) and hated Esau, which the ApostleRom. 9. sheweth to be nothing else, but that he chose not him, but preferred Jacob before him; and in this respect we are said to hate God, when in a case between his will and ours, we choose not his, but prefer our own: Hoc est odisse Deum, non eligere, we hate God, when we choose him not. For God loving us so exceedingly, it is his will, that we should love him alone: which love, is vinculum conjugale, a marriageMatth. 6. [...] bond: and therefore our love to God should be amor conjugalis, the love of a man toDeut. 22. 16. 24. 3. his wife, which hath no third thing in it, aut amat, aut odit, he either loves or hates; there is no medium in it.

2 The second thing in the Censure is, that God calls this sin, [...], Gnavon, Iniquity or perversenesse, and peevishnesse. And this is to meet with the opinion of men, who think it perversenesse, if men will not do as they would have them, by yeelding toDan. 3. 14. false worship, as Nebuchadnezzar thought of the three children, It is of purpose, O Shadrach, &c. they were called perverse and disordered fellows, for not transgressing this commandment; and so God to meet with them sheweth, that the breakers of this Commandment, are in truth the disordered and perverse persons, therefore we must not do evil, either cum magnis, aut multis, with the great ones, orExod. 23. 2. the multitude, lest we fall into this sin of perversenesse.

But the vote of the world is clean contrary, and the fathers resemble it, to a pond full of Crabs (the Hieroglyphique of frowardnesse) into which, if you put fish of another kinde, it will be charged to swim out of course, because it swimmeth not backward, as the Crabs do. But Jerome gives us a good lesson against this. Nequaquam Ad Rustic. consideres quid alii mali faciunt, sed quid boni tu facere debeas; consider not by any means, what evil others commit, but what good thou oughtest to do: nor be thou led to evil, because of the multitude of transgressours.

Of the Punishment. And visit the sins, &c. The punishment 2.

After the Censure of the sin, comes the Punishment. And though it be true, that if there were no other punishment to man, it were enough to be found among the haters of God, that were sufficient, Yet Gods addes further, that he will have a visitation. What the meaning of this word is, we may gather out of the book of Samuel, where it is said of him, that he went yearly in circuit to such and such places,1 Sam. 7. 16. and judged Israel; and it is like that which we call, the Judges Circuit: as also out of the Acts, where the Apostles went from City to City, to visit the brethren, which sActs 15. 36. 41. like to the B shops visitation, which presupposeth an absence before. So God intermitteth his judgements for a time; and though some stick not to say, that he is long in coming, and others, that he will not come at all, that God will never visit, He hidethpsalm 10. 14. Eccl. 8. 11. his face and will never see it; becaufe (as the Wise man speaketh) sentence is not executed2 pet. 3. 4. against an evil work speedily: and therefore they cry out, where is the promise ofEsay 26. 10. his coming? yet (as the Prophet) Behold the Lord cometh to punish the inhabitantsAbak. 2. 3. of the earth for their iniquity. And he will surely come, he will return, and give sentenceLuke 19. 44. Rev. 22. 12. on those that know not the time of their visitation. And let not the wicked deceivepsalm 69. 25. themselves, for as our Judges, though they are part of the year away, yet theyHaggai 1. 6. surely come at the time of Assises, so much surer is God in his visiting. For beholdLevit. 26. 16. (saith he) I come quickly. And his judgements will not onely be upon their goods, but2 Sam. 12. 14 Matth. 21. 43 upon their bodies, and upon their children, as this is. And which is worse, he will bereave them of spiritual blessings: lastly, (which is worst) in saying as in another case, [Page] He that is filthy let him be filthy still; so he will say, Qui odio me persequitur, odio me Rev. 22. 11. persequatur adhuc, he that hates me, let him hate me still. Quando poena odii est odium, when he punishes one sin with another, this sin of hatred with further hatred, this is the greatest judgement and heaviest visitation of all.

The Devil plaid the Sooth-sayer, when he caused Peter to say to Christ, Parce tibi, The sins of the fathers upon the children. Domine, let none of this befall thee: he thought by this to save himself: But here you see, that though the fathers scape themselves, yet they shall be punished in their Children: so that God tells them, as neither they, so neither their sons, nor their sons sons, nor their sons Nephews, shall escape. So that the threat of this punishment extends not onely to the party offending, but to his posterity. 1. ForDeut. 7. 10. himself, He repayeth them that hate him to their face. 2. Gods jealousy is compared by the Psalmist to a fire burning for ever; which leaveth not with the party himself, that hates God, but takes hold of his children, and burns to the third and fourth generation. So that when men think they have best provided for their children, by saving their estates, with the breach of this Commandment, they shall finde, they have brought a curse upon their children, and that they have brought evil upon them by that whereby they thought to avoid it.

The measure of every punishment is known by these three signes. 1. Gravitas, the grievonsnesse of it. 2. Multiplicitas, the variety. 3. Prolixitas, the continuance.

1. The grievousnesse of it, is seen in this, that it is said to be, upon the children, (though the Parents escape) who are dear to their Parents, as we see in Jairus that fellLuke 8. 42. 9. 38. down at our Saviours feet, and besought him for his sick daughter: so did another, for his son that was possessed. But we may gather more fully out of S. [...], Matth. 15. 22. how dear a childe is to the Parent, in the story of the woman of Canaan, that came to Christ for the cure of her daughter: she saith not, Have mercy upon my daughter, but have mercy on me, O Lord, for my daughter is grievously vexed with a Devil, she accounted her daughter as her self. So King David, hearing of the death of his2 Sam. 18. 33 son Absolom (though a rebellious childe) falls into a bitter passion, and cryes, Would God I had dyed for thee, O Absalom, my son, my son: he could have been content to die for his son.

These examples shew, that children are most dear and pretious to Parents. We account it a heavy losse, when ought of our substance is taken from us, Abraham reproved Abimelech, because of a well of water taken from him by his servants.Gen. 21. 25. 2. 23. The losse of a wife (as being bone of our bone, and flesh of our flesh) is more grievous: but when the losse of children comes, it strikes deeply, and the reason is, because they are both bone of our bone, and flesh of our flesh, and the principal part of our substance, the seed: as though a man were but chaffe, after a childe borne. The Wise man saith, Childrens children, are the crown of old men; their crownprov. 17. 6. while they live; and as the Heathen man said, [...], their image or remembrance when they are dead.

2. The multiplicity or variety of it, may be illustrated by that in the Gospel, as there is a distinction of few, and many stripes: and so here to have the punishmentLuke 12. 47. extend to many generations, sheweth, that they will be many stripes, and therefore aggravates it a degree further.

3. The Continuance of it. As our Saviour said of the Scribes, that they devoured widows houses, sub specie prolixae orationis, under pretence of long Prayers: andMark 12. 40. therefore prolixum erit eis judicium, they shall receive the longer judgement, or greater [...]: so is the punishment here, even during the whole memory of man for four generations.

The execution of this commination we see in Jeroboam, who for his disobedience to this Commandment was punished in this kinde. It is said, That it became sin to the1 Reg. 13. 34. house of jeroboam. In David by the losse of his childe. In Baasha; Zimri destroyed2 Sam. 12. 15. 1 Reg. 16. 12, 2 Reg. 10. 11. all the house of Baasha. In Ahab, and in the children of Solomon, for his idolatry. And therefore we may well conclude with the Apostle, It is a fearful thing to fallHeb. 10. 31. into the hands of the living God. And this the godly took notice of, choosing rather to suffer a temporal death, martyrdom, then to transgresse this commandment.psal. 44. 20.

But here may arise a question, concerning the justice of this visitation, how this may stand with Gods own determination upon that Proverbe, [The [Page] fathers have eaten sower grapes, and the childrens teeth are set on edge] which20. God said should not be spoken any more, nor heard among his people. For, The son shall not bear the iniquiry of his father. And we see, that this was practised by Amaziah in punishing his fathers murtherers, and not their children, quoting2 Reg. 14. 6. Gods own law for it. According to that which is written in the book of the law ofDeut. 24. 16. Moses, wherein the Lord commanded saying, The fathers shall not be put to death for the children, nor the children be put to death for the fathers. And this seemeth to be the opinion of S. Paul, when he saith, Every man shall bear his own burden: andGal. 6. 5. at the last judgement, every one must receive according to what he hath done in his body, &c.2 Cor. 5. 10.

To this the School-men answer: as to that place in Esay, where the Prophet willeth Hezekiah [to put his house in order, for he should die and not live] he said not, Quid futurum esset, sed quid dispositione naturae futurum esset, not that he should then certainly die, but that according to the course of nature he could not live, andEsay 28. 1. therefore should die, if by Gods special power he were not preserved. So here, God speaketh not (say they) quid faciet, sed quid dispositione meriti nostri faceret, not what he will do, but what he might do in respect of our desert: but this distinction is dangerous, as tending to an encouragement, to the breach of this commandment.

But to answer it more fully, we say, that Punishment may be inflicted three several wayes. 1. By way of satisfaction. 2. Of medicine. 3. Of Correction. And we may safely hold, that by these, one may be justly punished, though no offence be committed by him.

1. By way of satisfaction, as in point of suretyship. When one man is a principal Debtor, and a friend taketh the debt upon him, is it injustice in this case, to punish the surety with the payment of the debt? God forbid we should think so. For then, that which Christ hath satisfied for us, might be accounted unlawful, and consequently of no effect. So that voluntarily one may fatisfie for another, and yet no violence offered to justice.

2. By way of medicine, or cure. If the eye be ill affected, or the head ake, the arm may well bleed to cure them, otherwise the whole body may be in danger: and in this case it is not onely just, but necessary: so then, if the punishment of another man, be propter medicinam, for cure, and the evil inflicted be lesse then the evil prevented; as to wound the finger to save the eye, and the like, this is not unjust, and so when the temporal punishment of the son, is to cure and redeem the father from eternal, then punishment may be inflicted by God, without any impeachment to his justice.

3. By way of correction. In which there is respect to be had in repairing equality broken: A man should require no more then suits with the will of God, but we see daily he doth, and therefore breaketh equality, and is to make amends for it: and therefore nimis must be punished with nimis, which must be either in the father or the childe, and if equality be not broken in them, there is no injustice.

The Fathers say, frustra requirit debitum, qui non rependit indebitum, to require a debt, and not to pay that which is due is no justice: as God saith, Do ye thus requiteDeut. 32. 6. the Lord, O foolish people and unwise, is not he thy father that bought thee? and Qui contristat patrem suum, juste contristatur a filio, he that brings sorrow upon his father, shall have the like brought on him by his son, and that justly too. Again, in regard the covenant of blessing was made with Abraham and his seed, God willGen. 17. 7. be the God of our seed: therefore when the father breaketh the Covenant, he may justly be punished in his seed. They knew it well, that said, His blood be upon us, and our children.Matth. 27. 25.

2. Thus we see it is not unjust in respect of the father, now that it is not unjust in respect of the son, appears. 1. Children may be temporally punished, because filius est res patris, part of the fathers possessions and substance.

Again, in regard that the son may be guilty by nature. The Church in the Cant. findsCant. 2. 15. a nest of young soxes, that as yet have destroyed no vineyards, nor worried any lambs, but if they grow up, they will do both; The question is, whether the church may say, Take us those little foxes. And so because there is a poysonous nature in the ScorpionsEsay 59. 5. or Cockatrices egge, we may tread them under feet: and it stands with justice.psalm 51. 9. [Page] The summe of all is, God never punishes one for the sin of another, but he may ex jure Dominii, as absolute Lord, inflict any temporal evil on the son for the fathers sin, without any injustice, for it is onely an affliction to the son, which God can turn to his good, but a punishment it is to the Father, who is punisht in his son.

To these we may adde two considerations more. 1. The first is jus meriti, for commonly education follows propagation; Men usually bring up their childrenJohn 4. 20. like themselves. Children have traditions from their fathers, As our fathers worshipped, so will we, and having kept our Religion so many years, let us keep it still. Sin propagates like to Gehezies leprosy, if it take hold of the father, it cleaves to his posterity commonly. And therefore, this punishment may come upon them, ex jure meriti, and that justly, because they follow their fathers sin. And herein God when he punishes the son, exequitur chirographo suo, non paterno, it is for his own debt, not for his fathers.

2. The second is jus beneficii, and this is the court of mercy, God may shew mercies to whom he will, the son cannot claim any thing at Gods hands for the fathers sake, Gods covenant is free, we can challenge nothing as due, but all from grace. S. Augustine said well, that godly fathers have wicked children, ne virtus videretur haereditaria, lest vertue should be thought to be hereditary. Again, wicked men have good children, and why? ne malitia serpat in infinitum; lest there should be no end of wickednesse. But first, this is certain, there is no punishment for the grapes that are in the fathers mouthes, they remain in his own mouth onely. 2. And secondly this punishment is in respect of his justice onely: yet miseretur [...] vult Exod. 33. 19. misereri, he will shew mercy on whom he will shew mercy. His mercy may exempt whom in justice he might punish, and besides, his justice takes hold onely on those that follow their fathers sins, and so the threatning is conditional. Gregory saith, [...] imitatur, gravatur; he that follows his fathers example, shall feel the burden of it. God saith by the Prophet, At what instant I shall speak concerning a nation to destroy it, if that nation shall turn from their evil, I will repent of the evil I thoughtJer 18. 7, 8. to do unto them. And when a son shall turn from his fathers evil wayes, he shall [...] and not die. His threatnings are of justice, his exemptions of mercy. Jonas Ezek. 18. 28. saith from God, that Nineveh shall be destroyed; but by a new decree, the formerJonah. 3. 4. 10. sentence was reversed. These come from several courts.

1. The use of all this is, to breed a mutual care betwixt the father and the son; for

The use.

we see Eli the father punished for the children: and in another place the childe punished

1 Sam. 4. 18.

for the father David.

2 Sam. 12. 15.

2. Secondly, to acknowledge that we are sons of sinful Parents, and to say with him in Deuter. A Syrian ready to perish was my father, &c. and with David peccavimus

Deut. 26. 5.

cum patribus, we have sinned with our fathers: and with Daniel, to deprecate

psalm 106. 6.

the punishment due to us, for our fathers transgressions.

Dan. 9. 8.

3. And lastly, with Abraham to be careful to command our children to keep the

Gen. 18. 19.

way of the Lord, there must be a mutual care of building up one another. And so

Rom. 14. 19.

we go from mount Ebal, the commination, to mount Gerizim, the promise, and reward.

CHAP. X.

The third part of the sanction, a promise of mercy. Gods rewards proceed from mercy, which is the fountain of all our happinesse. His mercy is promised to the 1000 generation: the threatning extends onely to the third and fourth. The object of his mercy, such as love him. Our love must be manifested by keeping his Commandments. How they must be kept, The benefit: they will keep and preserve us.

THe Commination or Punishment we see in the Psalm, Thou hast rebuked the3. proud that are cursed, which do erre from thy Commandements. The Curse.psal. 119. 21. In this last part which is the Promise of Reward, the Apostle tells us, that exceeding2 pet. 1. 4. great and precious promises are given to us, whereby we are partakers of the divine nature. Under this promise of mercy, are contained all the benefits and blessings of God; all other promises are included in this, this is the fountain of all the [Page] rest, if we partake of his mercy, we shall want nothing thats good for us. The comminationExod. 19. 18. was like the smoking upon mount Sinai, terrible, and dreadfull, this like thePsal. 133. 3. dew descending upon mount Sion, brings blessing and everlasting life, blessed and comfortable.

This promise is mercy, for under this name he propoundeth the reward. Now God hath a reward for evilas well as for good. For the first, Samuel tells Saul, Because1 Sam. 15. 26. thou hast rejected the word of the Lord, therefore the Lord hath rejected thee. There was his reward for evill. And for the last, a cup of cold water, given out ofMat. 10. 10. a pious and charitable intent, hath also its reward. A reward of good.

And it is well worth the noting, under what word, and by what name this Reward is promised, which is under the name of mercy, for without it, we were in an [...] case, even the best of us, they that doe his work best, We are unprofitable servants, all we can do, is not worth so much as thanks, so that he promiseth meerly in mercy, and though his visitation be in justice, yet his reward is gratuita, ex misericordia, Luc. 17. 7. 9. non merito, free without any respect, but his own mercy, not our merit, merces ex [...] non ex merito, and therefore not to be pleaded in any court of justice. Theres nothing ascribed to our merit. Sowe (saith God by the Prophet) to your selvesHos. 10. 12. in righteousnesse, reap (not in justice but) in mercy. So the Apostle, Henceforth there is laid up for me a crown of righteousnesse, which the Lord the righteous judge2 Tim. 4. 8. shall give me. He [...] it to be of Gods gift.

It is Gods mercy then, and in this one thing are comprehended all rewards privative, and positive. His mercy is great towards us, in delivering our soules from thepsal. 86. 13. nethermost hell. And it is of his mercy, that we are not consumed. All rivers flowLam. 3. 22. from this. It is fundatrix nostra, it layes our foundation of happines, in blessings preventing,psal. 21. 3. 23. 6. as also in blessings following. And it is Coronatrix nostra, for he crowneth103. 4. us with loving kindnes, and tender mercies.

He could have said in this, as in the Commination, visitans, visiting, the Prophet David prayed for no more. Behold and visit this vine. And old Zachary took it forpsal. 80. 14. a great blessing, that God had visited his people. But God is so good to us, that heLuc. 1. 68. thinks it not enough. It is justice onely, that is a visitation, an act intermitted.

1. His mercy is a continual work, to shew, that theres no intermission in his work of mercy, but he continues every day doing good to us, which is the first degree of it.

2. The second degree of it is, that the stripes of his justice are but 3. or 4. (which in it self is mercy) his justice is restrained to the fourth generation; but his mercy is a thousand fold, it is extended to the thousandth generation, so that the proportion of his mercy, exceeds that of his justice 250. times, to shew, that his delight is more in exercising the works of mercy, then of justice, his mercy rejoyceth or triumphethJa. 2. 13. over judgement. The one being Opus proprium, his own work, the other Opus alienum a worke that is strange to him. He wil save Sodome, if but ten righteous menGen. 18. 32. may be found in it: and Jerusalem, for one Davids sake. Nay he bids them runEsa. 37. 35. through that City and if they can finde but one just man in it, he will save it.Jer. 5. 1.

But to whom is this mercy promised? even to them that love God, and to none other. And this love must have some proportion with Gods love. It must be regulated by his. Now the manner of Gods love is set forth to us under the name of jealousy. And he makes it no little part of punishment, when he withdraws his jealousyEzec. 16. 42. from a people. Therefore this mercy is promised to them, that are jealous for him. He is jealous for us, we should be jealous for him. We should say with Elias, [...] zelatus sum, I have been very jealous for the Lord, zelantes potius quam amantes, Our1 Kin. 19. 10. zeal for him should even consume us, with the kingly Prophet. Now there is a fainedpsal. 119. 139. and a true love, and therefore the Apostle directs us to it which is the true, and gives1 Jo. 3. 18. a mark of it. Not in word, but in deed and truth, what the deed is to be, we finde byJo. 14. 15. our Saviours speech. If ye love me, keep my Commandments, even the same which God speaks here. The affection of this love is seen by the effects. God lets us see his mercy by the effects of it, which is faciens, by performing it. So must our love be discovered by keeping his Law. Saint Ambrose saith, est zelus ad vitam, et est zelus in [...]. ad mortem, ad vitam zelus est divina praecepta servare, et amore nominis ejus custodire mandata. There is a zeal to life, and a zeal to death, that to life is, when we observe Gods laws, and for the loue of his name keep his Commandments. A true keeper is he, which preserveth things carefully, which are committed to his charge, God [Page] needs not our keeping, as we do need his, he is able to keep himselfe, but our love must be shewed in keeping 1. mandata his Commandments 2. minimos istos his little ones, what we doe to one of them he wil account it as done to himself Mat. 25. 45. And 3. we must esteem them worth the keeping as David did Psal. 119. 10. 72. The office of a keeper is to preserve what is committed to him, that it be not lost, or cast away, or broken, but kept sound, till his coming that gave it in charge. Theres a heavy sentence in the Gospel against the breakers of them. They must not be contemned orMath. 5. 19. cast behinde us, nor may we lose or forget them, we may see Gods judgement againstpsal. 50. 17. 119. 10. Ahab, for the losse of them.1 Kin. 20. 40.

Now we shall keep them the better, if we make a true estimate of them. And King David tells us, they are worth the having. They are more to be desired then gold (saith he) yea, then much fine gold. and in keeping them theres great rewardpsal. 19. 10. Nay he tells us, they are better then thousands of gold and silver. Therefore we are119. 72. to keep them safe, and carefully, and lay them up where they cannot be taken away. the wiseman directs us where we may bestow them, to be out of fear of losingProv. 4. 21. them, keep them (saith he) in the midst of the heart for he that keepeth them, keepeth16. 17. his own soul.

In respect of others we are also to see them kept. And this is to be done by zeal and power, that others breake them not. We must not say, as in another case Cain said, Am I my brothers keeper? Sum ego custos mandati tui, Am I to be a keeper ofGen. 4. 9. thy Commandments in others, Is it not enough that I keep them my self? No we must reprove, rebuke, and exhort, use all means to make others keep them, we2 Tim. 4. 2. must be grieved with David when others keep them not, God hath given thempsal. 119. 158. to us, they are not onely observanda but Conservanda, we must not onely observe but preserve them, which if we doe we shall finde as the wise man saith, that he thatpro, 16. 17. keepeth them keepeth his own soul.

Domine Custodio, adjuua Negligentiam meam. Lord I keep them, help my Negligence.

THE EXPOSITION OF THE Third Commandement.

[Page]

Thou shalt not take the name of the Lord thy God in vain &c. Or, as the Chaldee Paraphrast reads it, Thou shalt not swear by the name of the Lord thy God in vain, or falsely.

CHAP. I

The general scope of the third Commandment. Of glorifying the name of God by praise. The manner how it must be done. Several motives to stir. men up to the dutie.

THis Commandment forbids and prohibits not onely perjury, but all other abuses of Gods name.Annotation. 19.

Though all vain and rash swearing, and all irreverent usage ofWhat is meant by taking Gods name in vain. Gods name may be reduced to this commandment, and therefore it is enlarged by our Saviour Math. 5. 34. to the prohibiting of all volutary oaths; yet if we looke at the literal meaning of the words, to take Gods name in vain, doth strickly and properly signifie nothing else,, but to swear falsly or to forswear and therefore, the 70. as they render the Hebrew word [...] lashava by [...], which we translate vain so they often render it by [...] falsly, as Deu. 5. 18. Ezek. 12. 24. and 13. 6. 7. 8. Hos. 10. 4. Jon 2. 9. Zeah. 10. 2. and that the word [...] Shava and [...] Shakar mentiri differ little, appears in the ninth Commandment, where for [...] Sheker mendacium used in Exod. is put [...] in Deut. both which the 70. render by [...] false witnesse. Therefore Philo in explication of this place, having said, that we must [...] not take the name of God in vain, addes by way of explication [...] for to call God to witnesse a lie, is most wicked So likewise Aben Ezra, so in Exo. 23. 1. For the Hebe. [...] vain the Targum Hierosol reads [...] false So in Psalm 24. 4. and Psalm 12. 3. Zachary 10. 2. and in many other places, the Hebrew [...] is rendered falsehood or lying, and that by Hierom him self. Our Saviour himself so renders these words, Mat. 5. 33. Thou shalt not [...] thy self, speaking of the litteral sense of this law, as it was given by Moses, which he amplifies and enlarges. (For that which some late expositors say, that he recites and rejects onely the corrupt glosse of the Jewish Doctors, is against' the current of antiquity, and against the text, as might easily be proved,) and therefore the Syriack translation so reads the words, non mentiris in jurejurando tuo, thou shalt not lie in swearing. This further is to be noted, that this commandment speakes not of an [...] tory oath, or false swearing in bearing witnes, for that belongs to the ninth Commandment, but of a promissorie oath onely, as the following words of Christ import, Mat. 5. 34. [...] Thou shalt performe thy vowes unto the Lord, which are taken out of Numb. 30. 2. and so Philo expounds this precept, and Aben Ezra, who addes to shew the danger of this sinne, that other sinns have usully the bait of profit or pleasure which are seldome in this, and that other sinnes cannot be committed at all times, as this may.

This which is the proper sence of the words being laid as a ground, other things of like nature may be reduced hither, according to the explication and enlargment, which Christ our great and onely Lord and Lawgiver, hath left in his Gospel, to which we are to have [Page] recourse in opening the true meaning of this and all other precepts of the Decalogue, as the are obliging to us Christians, and become a part of the second covenant.

In it are two things,

1. A prohibition.

2. A commination of punishment.

In the Prohibition are two things likewise considerable.

1. The object, God in general, and his name in particular.

2. The Act of which this Commandment speaks, and that either,

1. Negatively and expressly, not to take that name in vain.

2. Positively and implied; to use the name of God reverently, soberly, considerately, and upon good cause.

God is the immediat object, and his glory or honour the immediate end of all theThe scop of this Commandment. duties commanded in the first table. This honour as was shewed, is either inward, in the worship of the heart, required in the first commandment, or outward, and that either in signo, by the outward gesture and adoration of the body, or in verbo, in our words or speeches of him, that is required in the second, this in the third Commandment, that consists chiefely in adoration, this in praise. They differ in this that the honour of outward adoration, is alwayes given to one thats present, and to the party himself immediately; this of the tongue by praise goes beyond it, in that it may be given to one that is absent, for we may praise one that's absent and though God be alwayes present, yet when we speak of him to others, we speak not to him then as present, and besides, praise may be given not onely to his person, but to his name, or any thing that hath relation to him. Thus we are exhortedpsal. 29. 2. to give the glory due to his name &c. And this praise is aspecial part of Gods glory, forpsal. 50. vlt. he that offereth me praise, glorifieth me, saith God. This is the end which God propounds of all his works; for as the Prophet speaks, we are created by him for his Esa. 43. 7. glory and that which was before our creation, our predestination was for hisEphes. 1. 6. 12 glory. It was Gods end and ayme, and it must be ours, That all our actions be to 1 Cor. 10. 13. the praise of his glory (As the Apostle) And whatsoever we doe, it must be to the glory of 2 Thess. 1. 21. God, and so to demeane our selves, and order our actions and thoughts, that the name of the Lord Jesus Christ may be glor [...] in us.

The taking of the name of God is an external act, an act of the tongue; which we know, though it be but a little member as Saint James speaks, yet if it be not well [...]. 3. 5. 8. looked too, it is of all the members the most unruly, and breaks out to the dishonour9. of God: but if it be rightly ordered, then none more meet for his service, as the same Apostle saith, therwith we blesse God the father. And indeed it [...] the proper instrument for his praise, his praise shall ever be in my mouth, (the mouth and tonguepsal. 34. 1. 51. 15. being one and the same in this act) And my mouth shall shew forth thy praise. My lips 63. 4. 6. shall praise thee, and when my mouth shall praise thee, both in one Psalm, and in divers3 [...]. other places. And so of the tongue. My tongue shall talk of thy praise all the 71. 22. day long. And my tongue shall sing of thy righteousnes. 51. 14. 119. 172.

The manner how it is to be done, Moses in his song of praise tells us Enuntiabo Deut. 33. 3. I will publish the name of the Lord, there must be no whispering in this work,The manner of glorifing Gods name. but Gods praise must be sounded out. and in this work one must report the excellency of God, and they that hear, are to give glory to him: for glory as was touched before as the word is taken both in scripture, and in humane writers imports more, then either honour, praise, or worship, for all these must be directed that the party on whom they are bestowed, may be glorified, so that glory is the end of those actions and the nature of glory hath some resemblance to claritas, the brightnesse of glasse, or other resplendent obects, that are seen a far off,psal. 66. 2. so God is glorified, when he is so praised or honored, that is name may be seen and known afar off: and therefore the psalmist exhorting men to praise God, adds further, make his praise glorious, so that he may be seen and known to all the world and the several steps, or degrees of doing this, are these. First, by filling our mouthes with his praise: and then secondly by filling other mens eares with it, O praise our God psal. 66. 8. 71. 14. 15. yee people, and make his praise to be [...]. And thirdly, that not once, but our35. 28. mouths must daily speak of it ever more & more. And fourtly to them that are ready66. 16. to hear of it, which are they that fear God. The Saints. And 5. this is not in asmal assembly149. 1. or meeting, but in the great congregation. And sixthly the greater the be ter40. 10. let them give glory unto the Lord (saith the prophet) and declare his praise inEsa. 42. 12. [Page] the Islands; nay he wishes, that all the world may be filled with his praises andpsal. 22. 36: that he might be heard of all nations. Psal. 71. 18. The sound must go out into all19. 4. lands, and the words (of his praise) into the ends of the world. Seventhly and lastlyRom. 10. 18. this celebrating of Gods praise must continue to the end of the world. His namepsal. 72. 17. (saith the psalmist) shall endure for ever, so long as the Sun and Moon endureth. And79. 33. we will shew forth thy praise from generation to generation, and he would have it continue so long as the world endureth.

Thus you see the scope and end of this Commandment, is Gods glory: and you see, that it must not be restrained, but it must have a large extent, and that as large as may be for place and perpetuity. You may see the reasons briefly, that this is no voluntary act, but a necessary duty.

1. Man was created for this end and purpose, as you have heard: and Saint Chrysostom

Motives to praise God.

saith Animalia fecit Deus propter hominem, hominem propter seipsum, God made other creatures for man, but man for himself, that is, for his own glory.

Sup Math.

Moral. l. 8.

So saith S. Gregory Homo ad contemplandum & laudandum creatorem suum conditus est, man was made to contemplate and praise his maker. Therefore it is observed, that the Hebrew [...] Bara, and [...] Barak, creare & benediccre, are little differing, because the end of creation is, that God may be blessed or praised.

2. Assoon as the world was made, God sanctified a sabbath to be spent in his praise, being a Type of what we must do hereafter. Dies enim septinus not ipsi erimus,

De. Civ. Dei. l.

[...] ejus fuerimus benedictione & sanetificatione pleni atque referti, saith Saint

22. c. 30

Augustine. And therefore our Saviour delivering us a forme of prayer, though God requires his inward worship in the first place, as in the first Commandment because it must be first in execution or performance yet because his praise and glory is the end, and the end is first in intetion, though last in execution, therefore Christ puts it in the first petition, wherein we desire his name may be hallowed or glorified.

3. If we mean to do it hereafter in patria, in heaven our countrey we must doe it here in via, in the way thither on, earth. It will be our continual exercise there, and by vsing it here, we come to have a heaven upon earth.

4. We being little lower then Angels must imitate them in this duty: It is

psal. 8. 5.

an exaltation of our nature, while we are here in corruption, to be made like the

Heb. 2. 7.

Apoc. 19. 1.

Angels. They sing Hallelujahs, salvation, glory, honour, and power to God. Let us do the like.

5. If we do it not, we shal be so much lower then the Angels, and we shal be worse

psal. 19. 1.

and more unthankful then the Heavens and firmament, baser then the basest creatures

148. 10.

for they do in their kinde.

6. The Church militant doth it. It is the work of the Temple, and to be preferred before the works of other places. as that is the place of all places, or chief of places; so is praise the work of all works, the chiefest work to be done.

7. Man ought to be delighted in that, wherein God hath made him to excell all other creatures, that is, in the distinction of voice, no creature but man having a tongue to speak, the rest onely having a sound, but no articulate voice: whence man is called [...] from his articulate voice.

8. This gift is not onely proper to man, but the parts exercised herein, as the tongue, lips, and mouth, are honoured much by being imployed in this service, it it is more then necessary for him to use it to that end Saint James 3. 8. debaseth the tongue, which is lewdly employed; David extolleth it, when it is well occupied. It is the highest degree of glory to be thus imployed. Awake my glory, Psalm 57. 8.

9. It is not onely a good act, but pleasant, seemly, and profitable: David saith,

psal. 147. 1.

his soul was filed with marrow whilest he praised God; we shal get by it honorificantes honorificabo; therefore necessary it is in respect of the reward.

10. It being a more excellent thing to give, then to receive, dare quam accipere, and to make, then to be made facere quam fieri, as in all other things we are made and we receive, in this we are giving, we give God glory, and become makers, we make him glorious and great, by glorifying and magnifying of him.

[Page] 11. Though Christ command the contrary, and will not have his name glorified, as he seemed to the Leper, the blinde man and others in the Gospel: yet

Math. 8. 4.

the necessity of this duty lies so hard upon us, that as they, so we must publish

Mar. 7. 36.

his fame; for in this case no precept or prohibition will lie against this

8. 62.

commandment.

12. The wise man saith, A man shal be satisfied with good things by the fruit of his

prov. 12. 14.

mouth And our Saviour saith not, that it is the work of the hands, but the words of the mouth that a man shal be justified, or condemned by. The wel ordering of the tongue will either produce fruit to life and salvation, or gall and wormwood to confusion. It followeth then, that a necessity lies upon us to vse the tongue well, and in what better can it be vsed, then in hallowing Gods name.

We see then what is here commanded, the same which we desire in the first petition of the Lords prayer, viz that Gods name may be hallowed. 1. Inwardly by our intention, making it the end and scope of all our actions. 2. Outwardlypsal. 45. 2. Mat. 5. 16. by making it the matter of our speech, and that herein our tongues must be the instrumentspsal. 51. 15. of his praise, and as the psalmist speaks, like the pen of a ready writer45. 2. and our mouth the trumpet to sound out his praises, and not onely so, but alsoMat. 5. 16.

3. by our outward actions, which must be [...] that light which must shine beforepsal. 19. 1 men to stir them up to glorifie God. So that we see, necessitas incumbit, there is a necessity that our mouth and lips shew forth his praise, that they be the pen of a ready writer, to that end, to utter the praises of the great king, and our actions must shine, that others may glorifie him too. And lesse we cannot do then the heavens and firmament, that are [...] gloriae.

CHAP. II

What is meant by Gods name. The use of names. 1. To distinguish 2. To dignifie Gods name in respect of his Essence, Attributes, and works, and how they are to be reverenced. What it is to take his name, as glorious as necessary. Glorifying his name, inwardly, outwardly, by confessing, desending it, remembring it, honourable mention of it threefold, it must be [...] often [...] well spoken of, [...] venerable. Applyed to our own actions by prayer, and to others by blessing &c. Of glorifying it it in our lives. what it is to take gods name in vair, in respect of 1. the end. 2. agent 3. The work.

IN the Prohibition it self there are 3. things considerable:

1. What is meant by the name of the Lord thy God.

2. What is meant by Taking it.

3. And lastly, what by taking it in vain.

The Name of God. The name being a word proper to the tongue, the dutie of the tongue is commanded in it: now a name according to the general definition is, per quod cognoscimus, &cognoscimur, that by which we know and are known; invented to distinguish men, and other things by.

There is a two fold use ofnames. 1. Meerly for distinction that one may be known from another, which is the most proper and first use. 2. Names are used sometimes [...], for dignities sake, that men may not onely be distinguisht from others, but reverenced above others, now God makes use of names in both respects.

1. For distinction; so the name of God is diversly set down in Scripture, toThe use of names. What is meant by Gods name. distinguish him from all other things; as Jehovah, the principal name of his existence. El, of his strength, Lord of hosts. Schuddai, of his all-sufficiency, in his covenant with Abraham, and the like, as Jerome hath it in an Epistle to Marcella. But most fully in Exodies. Now his names are of threesorts. 1. In respect of his Essence, as Jehovah. 2. Of his Attributes, which are of two sorts, Affirmative, as merciful, gracious, &c. and Negative, as infinite, invisible, &c. by which Dionysius Areopag. Exod. 6. 3. proceeds in his Theologia mystica, as the best way to know God, per viam negationis. 1 Sa. 1. 11. &c 3. in respect of his works, Creatour, Redeemer, Sanctifier, &c. and to thoseGen. 17. 1. three may be referred whatsoever we read of his name.

[Page] The very litteral names of God are to be reverently used, and of every one ofJudg. 13. 18. them it may be said, as the Angel said to Manoah enquiring after his name, Search not after my name, for it is fearful; yea, much more fearful is the name of the Lord, and not to be known, as appears in Deuter. If thou wilt not do all the words writtenDeut. 28. 58. in this book, that thou mayest fear this glorious and fearful name, The Lord thy God, the Lord will make thy plagues wonderful, &c. But that distinction of the Pharisees [...]. 5. 33. must be avoided, That unlesse one did swear by the name Jehovah, and take the very word in his mouth, he was not guilty of the breach of this Commandment, although he sware by Heaven or earth, or Jerusalem, for such oaths they made no account of, when as our Saviour shews that to swear by them is to swear by God, because his name and glory is seen in them.

2. For as we said in the second place, names are used to dignifie some above others, and to shew thereby that some duty or honour is due to them, which is not due to others; so Gods name is seen in his attributes, and in his works, in Heaven and Earth, as well as in those proper names of Jehovah, Elohim, &c. This we use to call in English, a good name, which in private persons, is called, credit, but in those of higher place, is called, glory, majesty, highnesse, &c. which is the Dialect of Prince, whose aim is, as the Prophet saith, that they may have a name, and Jer. 13. 11. praise, and glory. The phrase in the Hebrew is, to call one of great credit, a man of name, that is, a man of cred it, and renown, or a famous person. Now if Gods proper and litteral name ought to be reverenced, much more ought his other name, his good name and fame ought to be dear to us; for the good name of any ought to be honoured according to the glory and greatnesse of the person, as the Author to the Hebrews reasoneth, that Christ was so much above the Angels in glory, by how much he hath attained a more excellent name, then they. And when God would exaltHeb. 1. 4. Abraham, from being father to the children of a bond woman, Agar, by whom he had Ismael, to be the father of Isaac, and the faithful, and thereby to establish the Church in his house, then because he was more glorious, he gives him a more glorious name, Thou shalt no more be called Abram, but Abraham. And the like we see inGen. 17. 1. Jacob, whose name was changed to Israel, a name of more dignity, when he hadGen. 35. 10. prevailed with God. Now if a good name or good report, be among private men so highly valued, that as Solomon saith, it is better then a precious ointment, whichEccl. 7. 1. was in great esteme for pleasure in those dayes, yea, then silver or gold, or any preciousprov. 22. 1. treasure which was most esteemed for profit: and if it be true which the Heathen said, interesse famae est majus omni alio interesse, that the weight and interest of a good name goeth [...] all [...]: yea further, as a Father saith, Fama pari passu ambulat cum vita, it goeth cheek by joul with life it self. Of how pretious and high esteem ought the name of God to be, and how highly ought we to reverence and esteem it, seeing, as the Psalmist saith, God hath magnified his name and word, above psalm 138. 2. all things. Therefore his glory and name is the chief thing we should look unto. Thus we see whats meant by the name of God.

The second is, what is understood by taking the Name of God. Non assumes, &c. 2 The barrennesse of the English language makes the expression of the Original short, for the word whence it comes signifies to take up: and hath a double use to which may be referred whatsoever is borrowed in this sence.

1. It is applyed to a standard or banner, and hence comes [...], nose, Armiger.

2. To a heavy thing, as a burden, whence comes [...], massae, pondus, and these two kinde of things we take up or remove, if a thing be glorious as a standard, we take it and lift it up, and if a thing be necessary and useful to us, though it be heavy and weighty, we take it up: so that the one is in rebus gloriosis, the other in rebus necessariis, and if a thing be neither glorious nor necessary, we let it lie, the first includes the duties of praise in all that take Gods name upon them: the second refers to the duty of swearing, which is a weighty thing, and under these two are comprehended all other takings of his name.

1. It is in gloriosis, as Moses called his Altar, erected and set up, Jehovah-nissi, that is, the Lord my banner, or standard, from [...], ness, vexillum. Or as the plate made for Aaron, wherein was to be graven, Sanctitas Jehovae. Holinesse to the Lord was to be taken up, and placed upon Aarons forehead, visible, as a thing glorious, as the badge of a noble man is lifted up upon the shoulder of a servant to be seen.

[Page] This lifting or taking up of Gods name, is a thing glorious. As the taking of aGen. 48. 16. name by a childe from a father is honourable. It was an honour, and a priviledge to Ephraim and [...] to be called after their grand-father Jacobs name, so is it an honor to a woman to have her husbands name. It was all the ambition of the women (in the Prophet) that desired one husband, to be called by his name. And we see still, that in marriage the woman taketh her husbands name, and it is such a glory toEsa. 4. 1. her, that she is content to loose her own name for his. And it is our own glory, thatEsa. 43. 7. from Gentiles we are called Christians. Of which Esay in sundry places foretold.62. 2. Every one shalbe called by my name (saith God) for I have created him for my glory.65. 15. And, Thou shalt be called by a new name. And again, And shall call his servants by another name. All which was fulfilled in the primitive Church, when the DisciplesAct. 11. 26. were first called Christians. The glory of Christ was taken up by Christians, when they were called by his name.

Now being Gods servants, and servants taken up his banner or badg, the duty commanded is, that we must like good servants do all to his glory, as the Apostle speaks.1 Cor. 10. 31. God can receive no profit by us, but glory we may give him, and therefore all ourGen. 11. 4. actions must refer to it. We must not be so ambitious, as they were in the dayes of Peleg, that sought by building Babels tower, to get themselves a name: for that is Gigantomachia, which is, bellare cum Deo, to fight with God. It is not good to contest with him in this kinde. You may read the successe of their enterprise; God overthrew their plot, even by the confusion of that, which should have gotten them their names, the tongue.

Nor must we set a face or false colour upon our own evil acts, under pretence of Gods glory: as did Absalom. If the Lord will bring me again to Jerusalem, I will2 Sam. 15. 8. serve him: here was a fair pretence, when treason lay hid in heart against his own1. Kin. 21. 9. father. So [...], makes religion a [...], proclaims a fast for the murder of Naboth. These are so far from the glory of Gods name, that they are wicked abuses of it.

Thus Gods name is to be glorified within us, now for the outward duties.2.

1. Having taken this name upon us, we must not be ashamed of it, nor afraidMat. 10. 33. to confesse it. Judah of whom came the name to the Jews, was so called (the word signifying praise) because his mother said, she would confesse or praise God: so must we wear our name of Christians, and Gods servants, to the glory of God and Christ, and not be ashamed of it. The reason Christ himself giveth, Whosoever shall deny me before men, him will I also deny before my father. And though the Church of Philadelphia was but of small strength, and its works were not great, yetApoc. 3. 8. because it had not denyed his name, Christ promiseth to set open a door for it, and4. 9, 10. other things, as you may read. But any that shall receive the name and mark of the beast (wear any others livery) he shall drink of the wrath of God, and shall be tormented with fire and brimstone.

2. There is another degree, beyond that of not denying his Masters name, which every good servant is bound to, and which his master expects from him, that is, standing for his name, when it is blasphemed, consessing and defending it to the death, as the Martyrs have done. Because there was none that offered to defendEsa. 59. 16, 17 Gods name, when judgement was turned backward, and justice stood afarr of, truth was fallen in the streets, and equity could not enter, therefore he thereatens terrible judgement, he puts on the garments of vengeance, saith the [...].

3. Lastly, we must not forget Gods name, but often make mention of it. The Prophet David threatens a terrible punishment to such. The wicked shall be turned intoPsalm 9. 17. hell, and all the people that forget God. Take heed, saith Moses, that you forget not the Lord. Deut. 4. 9. A man would think it were impossible, that any should forget him, but Saint Jerome tells us, how a man may forget him, if we behave our selves so in our speech that nothing comes from us that savoureth of God, then we may be truly said to forget him. A man is said to forget Gods name, when he breaketh the first Commandment, as it is in Jeremy. Their fathers have forgotenJer. 23. 27. my name for Baal, and so for the rest.Psal. 1. 2.

And therefore they that truly take up this banner, meditate day and night, how119. 97. they may do that which shall be to their masters glory. They speak (as king David 145. 5. did) of his glorious honour and majesty. Solomon saith, that a just mans mouth doth [Page] [...] sapientiam, speak of wisdom, he speaks something which may redoundpro. 10. 11. and 12. 18. to the glory of Gods name, and therefore he calls the tongue of the wise man [...], & ipsam salutem, a vein of life, and health it self, out of which comes glory to God, and health to himself but; we may now say, Rarum est nomen [...], pro. 15. 2. the reverend mention of Gods name, is [...] in some mens mouths, they seldome speak of him; unlesse it be to dishonour him by prophane swearing and cursing, Or else they do (like Solomons fools) ebullire [...], belch out folly or babble and some out vanity: The p actise of king David was, to shew forth Gods righteousnes,psalm 71. [...]. 16. and make mention of it, and of it onely. And in the Prophet Esays songEsa. 26. 13. ye shall finde. We will make mention onely of thy Name. God would execute his Judgements upon Pharoah, that he might get him a name, or that his name mightExod. 9. 16. be declared or spoken of through all the world.How to menti on Gods name.

This mention, this honorifica mentio, is of three sorts.

1. In speaking often of it, of which hath been formerly spoken.

2. In speaking well of his Name.

3. In speaking reverently of it.

1. We must speak often of it, his name must be [...] often and much to be talked of, this is the end of all his great wonders, to have his name famous and spoken of in the world, as is already shewed.

2. His name must be [...], blessed or well spoken of. The speaking well, or blessing of Gods name, we have a pattern from the [...], and Saints of God.psal. 70. 4. and 72. vlt. It was their Epiphonema or close after mercies and judgements. They shall sayExa. 18. 10. alway, saith the Psalmist, The Lord be praised, as himself saith elsewhere,psal. 124. 5. Blessed be his glorious name for ever. [...] for the deliverance of Moses andRuth. 4. 14. the Israelites from [...]; Blessed be the Lord who hath delivered you, &c.psal. 28. 6. And of King David, Blessed be the Lord that hath not given us over for a41. 13. Neh. 9. 5. prey. So for Gods favour, as the women to Naomi. Blessed be the Lord which1 Sam. 25. 32. hath not left thee this day without a kinsman. So was Davids thankfulnesse.Job. 1. 21. Blessed be the Lord, because he hath heard the voice of my supplications, and blessed be the Lord from everlasting. And Nehemiah and the people. Blessed be thy glorious name which is exalted above all blessing and praise. As also for his preservation from sinning, as David being prevented by Abigail, from shedding Nabals blood.psal. 70. 4. Blessed be the Lord God of Israel. And lastly, for Gods chastisements and crosses, as Job, The Lord gave, and the Lord hath taken away, blessed be the name of the Lord. This speaking well of God, and converting his blessings and judgements into an honourable mention of his name is commanded.

Contrary to this it is, when a man receiving some mercy, thinks it not great enough, and therefore grudges, and is unthankful; or being under some affliction or judgement,Lev. 22. 32. thinks it too great, and so murmurs and complains, and converts all to the dispraise of God.

3. His name must be [...], reverend and venerable. We must speak reverently of Gods name, not make it common, as if we did account of it no better then aCol. 3. 17. stone in the street, and of his service, as that of a common person. Ye shall notpsal. 124. prophane my holy name, saith God, that is, not use it commonly; for to the sanctifying of his name is opposite the prophaning of it, or making it common. Thus when men speak of Gods nature, of his decrees and judgements, and of the great mysteries of Religion, without fear and rerevence, as if they were discoursing of ordinary matters, they do not reverence his name: much lesse when it is abused and prophaned, as Witches do in sorcery and evil arts: or as blasphemers, that use it irreverently or by way of execration, when men ascribe to God what is contrary to his nature, as to make him unjust, cruel, the author of sin, &c. Besides these, there is another way of applying Gods name to our actions, and that both to our own and other mens. 1. To our own, for this we have a precept. Whatsoever ye do, saith [...]. 10. 8. the Apostle, in word or deed, do all in the name of the Lord: and how is that? by calling upon his name for a blessing; when we say with the Psalmist, our help standeth in the name of the Lord. 2. To others, thus God commanded the Levites to put his name upon the people, and blesse them. How that is, the Psalmist sheweth, by wishing them good luck in the name of the Lord.

The contrary to this is to curse; when with the same tongue, as S. James saith, [Page] we blesse God the Father, and curse men. This is a terrible abuse, to use the name of God as a curse to our selves or others, which is given for a blessing onely, (as when men wish that God would confound them) and so as S. Augustine saith, faciunt Deum carnificem suum, they make God their own executioner, whereas God hath given his name for a strong tower of defence.James 3. 9.

Thus much for sanctifying his name in our words, now for our actions. We mustEph. 4. 3. make his name glorious in our actions, which is, 1. when our actions are such, thatMat. 5. 16. 2 Tim. 2. 19. men seeing our good works, may glorify our father which is in heaven. Therefore the Apostles precept is, Let every one that calleth upon the name of the Lord, depart from iniquity. Gods name is polluted and prophaned by the wickednesse of them that professe it. The wickednesse of the childe pollutes the father. The Law saith, If the daughter of a Priest commit fornication, she polluteth her father. Now God is our Father when we take his name upon us; and if we do not glorifie him in our actions, nor depart from iniquity, we do what we can to make him polluted. Therefore God threatens those that take his law into their mouths, and yet hate to be reformed,Levi. 21. 9. psal. 50. that he will set their sins in order before them, such do wound the name ofRom. 2. 24. God by their evil coversation, and cause others to sin.

2. We make his name glorious by free and voluntary vows, made and performed; so the Psalmist, Accept I beseech thee, the free-offerings of my mouth, andpsal. 119. 108. teach me thy judgements: and what he practised himself, he exhorts others to perform,psal. 76. 11. Vow and pay unto the Lord. Seeing God doth freely bestow so many thingspsal 78. 34. upon us, we should glorifie him not onely in the duties commanded, but in vowing, and making frec-will offerings of something in our power. The contrary to this, when men will give nothing to God, but what necessity of law, or eminent danger sorces from them. Like those in the psalm, that when God slew them they soughtJon. 1. 5. him: and like the marriners in Jonas, they prayed and made vows, but it was not till they were in a storm.

The third thing in the prohibition is what it is to take Gods name in vain.

In every action three things are considerable. The end. The Agent. The work.

These three duly weighed, we shall soon see, what it is to take Gods name in vain.

1. That which hath no end proposed, or is done to no end, may truly be said to be done in vain As the sowing of seed without reaping the fruit, the planting a vineyard without a vintage, or feeding a flock without eating the milk of it,

These are labours in vain. So he that taketh the name of God to no end. neither to Gods glory, nor the private or publick good, taketh it in vain. Cui bono? is a good question in all undertakings. If to no good, as good and better not undertaken at all, it is to no end, it is in vain. If a man have well fashioned legs, and they be lame, frustra pulchras [...] tibias claudus, the lame man hath them in vain. The chief end therefore of taking this name must be 1. the glory of God, otherwise we open our mouthes in vain, as it is in Job.

God is willing to impart all his blessings to us and requires nothing of us again, but Glory; which if we returne not, he may say, as David did of Nabal. for whom he had done many good turns, in securing his shepherds and slocks &c. And when he desired nothing but a [...] meat for the young men, he denied it, All that I have done for this fellow is in vain, in vain have I kept all he hath. So God having done so much for us, and expecting nothing but the glory of his name, if we be defective herein, he may well say, all that he hath done for us is in vain.

2. Next to Gods glory, is the good of our selves and others, and so to take God name without reference to this end, if we neither promote our own good, nor the good of others it is in vain, ex privatione finis, because it wants a right end; therefore Saint Paul rejoyced, having by his preaching laboured the saving of souls, I rejoyce saith he, that I have not run in vain, nor laboured in vain.

2. In the Agent, the heart and soul is to be considered, which in the person acting is the chief mover. If the soul be [...] Rachah, vain and light, as when we takeEccle. 5. 1. psal. 75. 7. Gods name without due advise and reverence, though we propound a right end, yet we take his name in vain: therefore the Wise man advises, not to be rash with our mouth; and the Psalmist professeth, that his heart was fixed when he praised God: the [Page] heart ought to be fixed and stablisht, by a due consideration of Gods greatnesse, when we speak of him. This is opposed to rashnesse, inconstancy, and lightnesse, such as are in chasse and smoak, which are apt to be carried away with every blast, and such as are so qualified, do take Gods name in vain.

3. In the work it self may be a two fold vanity, which must be avoided.

1. Falshood. 2. Injustice.

1. If it be false, then is it also vain, as theirs in Esay, We have made falshood our refuge,

Esay 28 15.

and under vanity are we hid. And this is that actio erroris, work of error, of which Jeremy speaketh. Vanitas opponitur veritati, vanity is opposed to verity and truth; therfore a thing is said to be vain, when it is false or erroneous. They are vanity, the

Jer. 10. 15.

work of errours, saith the Prophet: and as there is truth in natural things, so is there a truth in moral things, which if it be wanting, our speech is vain.

2. If unjust, it is vain too. If I be wicked, why then labour I in vain, saith holy Job: and, the very hope of unjust men perish, saith the Wise man: and, they walk [...] vain shadow, and disquiet themselves in vain. If justice be [...] in our actions, [...] truth in our assertions and promises, they are vain; and to use Gods name in either, is to take his name in vain.

So that if either we take the name of God to no end, but make it common and take it up as a [...] till it come to a habit, not for any good end; or if our hearts be not stable and fixed, but light and inconstant, when we take it; or if we take [...] colour, or bolster out any fashood, or any unjust act we take it in vain, and break this Commandment.

CHAP. III.
Of the taking Gods name by an Oath.

Of taking Gods name by an oath. The causes and grounds of an oath. The parts of it, Contention, Execration. How God is glorified by an oath. What is here commanded. 1. To swear. In what cases. For Gods glory. Mans necessity. For the publique good. The oath ex officio whether lawful or no. Of private and voluntary oaths. 2. To swear by God, not by Idols or creatures,. 3. Not to take his name in vain, but to swear in 1. Truth, in oaths assertory, promissory. 2. Judgement. 3. Justice. Against voluntary oaths, whether lawful. Of swearing from the heart. The means to be used against vain swearing. The signes of keeping this Commandment. Of drawing others to keep it.

VVE said before, that the word which we translate, taking the name of God, signified in the original, to take up, and that in a double use. 1. In gloriosis, as a banner, with which we have now done. The other use is, in necessariis, as a burden: of which now.

If there be any thing which we stand in need of for the use, though it be heavy,2 and weighty, yet we will take it up. So did Jacob the great stone before the well, when upon the coming together of the flock, necessity urged him to it. Now as the first use in gloriosis, was solely to the glory and praise of God, by taking up his name, as a standard or banner by praise; so this in necessariis, the taking his name up, as onus a burden, by lawful swearing or taking an oath, looks also at mans benefit to end controversies; for an oath for confirmation to men is an end of all strife. Heb. 6. 16. And although God be not so much glorified in this, as in the other, yet in regard of our necessary use of an oath, this hath in a manner taken up the whole Commandment, there being little mention of the other.

Concerning which we must shew, first the nature of the duty, and then proceed according to the former rules given, for expounding the several commandments.

Concerning the nature of an oath, this will appear, if we consider,1

1. The necessity, or the causes and grounds of an oath.

2. The parts of it.

3. How it tends to Gods glory.

[Page] 1. For the first. It is expedient and necessary, that all strises and controversiesThe necessity of an oath. should have an end, and not be continued; which cannot be, unlesse the one part ofHeb. 6. 16. the matter in controversie be confirmed above the other. And therefore we finde, that before God would proceed to judgement against Sodom, he would go downGen. 18. 21. first, ut certo cognoscat, that he may know the certainty, and proceed upon a [...] ground. Now the best way of proceeding to finde out the truth, is by arguments and reasons, where they may be had; which course Joseph took to know42. 20. the truth, whether his brethren were spies or no, by bringing with them their brother Benjamin, when they returned, for thereby it would certainly appear, that they were no spies. But when Arguments or reasons are wanting, then are we to come to the second cause, which is by witnesses: a way approved by God himself, who appointed, that in the mouths of two or three witnesses every truth should be established.Deut. 19. 15. And because that many times not onely proof by arguments, but by witnesses also is wanting: there is a necessity of calling God to witnesse, which is by an oath. So God appointed that in case of jealousie or suspition of a womans honestie by her husband, though she were not taken in the deed, nor the act could be proved,Num. 5. 13. 19 yet she should clear her self by oath, and swear she had not defiled her self.

Now this necessity of appealing to God by an oath, as it is sometimes in regard of the action which is hid from others, so likewise it is needful in two other cases; as when assurance or certainty is to be had, De occultis cordium, of the secret thoughts and purposes of the heart, which canot be known by external proof; for who knows the heart, saith the Prophet, save God alone, who is [...] the searcher [...]. 17. 9. of the heart: and secondly, when it is to be concerning things to come; for, as the Wise man saith, who knoweth what shall be? No man is omniscient, he cannot know the heart, nor foresee future contingents. In these cases therefore, when the fact is hidden, or not evident, or when the intention of the heart must be made appear, or a thing future must be ascertained, there can be no [...], no confirmation but by oath, other proofs do here fail and come short.

And here, if the matter of the oath be de facte, or relate to what is past, it is called Juramentum assertorium, an oath of Assertion: if it be de futuro, of something to come, it is called Juramentum promissorium, an oath promissory or of promise. And in both these, when other arguments or testimonies fail, there is no other way but to fly to God, to make him a witnes, and not onely a witnes, but a judge and an avenger also, if we call him to witnes an untruth; for an oath is nothing else, but a calling of God to witnes the truth of what we say, and to be avenged on us, if we speak an untruth, or perform not what we say.

And here in the next place comes to be considered the two parts of an oath, according 2 to these two For first 1. God is called as a [...], whether the thing be trueThe parts of an Oath. and 2. he is called forth as an avenger, if the thing be false.

1. The first is sub Deo teste, a contestation or taking God to witnes, vsed byNum. 14. 21. God himself, As I live, saith the Lord, and by the fathers and holy men in theJudg. 8. 10. old testament, who used to say, vivit Dominus, As the Lord liveth, I will do this or that &c.

2. The second is, sub Deo vindice, which is called execration, that is, the calling of a curse upon themselves, if it be not true which they speak. And what these curses are we may read in Levit 26. and Deut. 28. Where there are whole catalogues of threatenings of revenge. The [...] therefore was in the old testament, Sic faciat mihi dominus et addat, God do so to me and more also, if this be not truth &c. Let God adde to the first plague the second also. This form was vsed by Eli to Samuel, God do so to thee and more, if thou hide any thing from me.1 Sam. 3. 17.

Now when one is brought to this, that he hath called God to witnes the truth of what he speaks, and to be an avenger, if he have called him to witnes an untruth then according to to the Greek word [...] an oath, which properly signifies a hedge or inclosure, he hath hedged in and inclosed himself with Gods truth and justice to performe it, and so he that swears is holden and bound persistere in dicto, & [...] pollicito, to persist in his saying, and to perform his promise.

And as an cath is an hedge to him that sweares, so to him to whom the oath is made or given, it is a satisfying or satisfaction: according to the Hebrew [Page] word [...] Shebugnah, juramentum, or [...] Shibegnah, saturitas, which comes of [...] Shabagn, saturari, to be filled or satisfied, because the party to whom one swears, ought to be satisfied herewith; to which agrees the Latine translation of Saint Hierome, pro jure habere, that is, now that I have put him to an oath, I have bound my self, as it were by a law to rest therein. And thus an oath coms to be [...] an end of controversy.

And thus we see the causes which make an oath necessary in respect of men: but 3 because our necessity is not enough to make it an act good and lawful, unlesse GodHow an oath brings glory to God. have glory by it; therfore we must know in the next place, that an oath duely made, brings much glory to God.

1. For first, it is a rule in reason, that nihil confirmatur nisi per certius a thing cannot be confirmed. but by what is more certain: this then brings great honour to God, that when all other purposes and demonstrations fail, his name is acknowledged to be Turris Fortissima a most strong tower, that his testimonie is more certain then all reasons, and testimonies of men. When we hereby account of it,prov. 18. 10. as the wiseman saying, The name of the Lord is a strong tower of defence, the righteous run to it, and are exalted. The very Heathen could say, [...] of all things men set most by their faith: much more then is Gods faith and fidelity to be [...] wherein we take sanctuary, when all other people fail.

2. An oath proceeds from faith, it argues a great faith in God, which is the ground of all honour given to any, for in the former part of an oath, which is contestation, a calling God to witnes, we professe with our tongues, that God is every where present, that we beleeve he is omniscient, that he seeth even the secrets of the heart, and will lighten all things that are done in secret; and in regard of the second part, calling God to avenge, we professe, that we beleeve that he is a just avenger, that he will not suffer sinne to go unpunished, that he may say. mihi vindicta & ego retribuam, vengeance is mine, and I will repay. Thus we beleeve that he hath power to punish, and to execute vengeance, which is a part of his glory: and thus we see that an oath brings glory to God, in which regard God is content to lend us his name to swear by, thereby to make an end of all our controversies.

Thus we see the nature of an oath, with the meaning, the parts and end thereof. Now according to former method, we are to see what is commanded, and what is forbidden, which is the first rule of of extention formerly mentioned and withall the Homogenea of the same, according to the second rule.

The Affirmative part is, that we take up his name to end our quarrels and controversies, his name must be a sanctuary to flie to, by which we must be acquitted,The Affirmative part. or condemned, that whereby we do enclose and hedge in our selves, and satisfie the adverse party.

1. Herein the first thing commanded is, [...], to swear, this is flatly commanded. It is set close to that, which was the affirmative part of the second Commandment, Thou shalt fear the Lord thy God, and searve him, and swearDeut. 6. 13. by his name. But more effectully and vehemently it is required in Esay, I live andEsa. 45. 23. have sworne by my self, that every knee shall bow to me, and every tongue shall swear by me. therefore God hath not onely taken order, that an oath should passe between parties at variance, and that upon the oath of the party accused, he shal be acquit, as Exod. 22 11. which some call [...] a voluntary oath; but also if the party be not willing there shall be [...] an oath of imposition, an [...] shall be laid upon him, he shall be made [...], to swear punctually and precisely to what is required of him 2 Chron. 6. 22. And if a man hear an oath between parties whereby truth might appear to Gods glory, and do not utter it, but conceal it,Lev. 5. 1. it shall be accounted to him for a sin: so that we see here Gods will, and what he commands, that in respect of these great ends of his own glory and mans necessity, an oath is a thing subprecepto, expressly Commanded in these cases.

For example, the Psalmist saith, [...] omnes et laetabuntur, every one thatpsal. 63. 12. sweareth by him, shall be praised, and shall rejoyce, And therefore all the Saints of God have part of this commendation in vsing it. Besides men we have the example [Page] of God, and his holy Angels. God himself swears, I have sworn by my self,Gen. 22. 16. that because thou hast done this, I will surely blesse thee. And after God the heavenly spirits: for the Angel lifted up his hand, and swore by him that liveth forRev. 10. 6. evermore.

In these two cases already mentioned, of Gods glory, and mans necessity, we have diverse examples.

1. First for Gods glory. There was a famous oath taken by K. Asa and the people,2 Chro. 15. 14 they sware with a loud voice, and with shouting, and with trumpets, and with cornets, to seek the God of their fathers. The like we read of Nehemiah and theNehe. 10. 29. people, to keep the Law of God. Si quis ea (saith Origen) quae vidit in proximi sui In what cases we may swear. In Levit. delicto, vel non jndicat, vel in testimonium vocatus, non quae vera sunt dixerit, peccaium quod commisit ille qui celat ipse suscipiet, & poena remissi revertitur ad conscium; if any man doth not either reveal of himself, or being called as a witnesse, shall not speak the truth of that he knoweth concerning his neighbours offence; he which concealeth it takes it upon himself, and the punishment for the offence committed turns upon him that knows it.

As for Gods glory, so for mans benefit and necessity; as

1. For the publick good. As first in the case of a league and confederacies, as thatThe use of an oath in respect of men. between Abraham and Abimelech. 2. In a publick conspiracy. The men of Israel sware saying, None of us shall give his daughter to the Benjamites to wife. 3. ForGen. 21. 24. receiving or [...] nation to nation, as in that of [...], the Princes, and people ofJosh. 9. 29. Israel with the Gibeonites: the breach of which (though it were surreptiously gotten,2 Sam. 21. 2. yet) was severely punished, because it was confirmed by an oath.

2. Or for reciprocal duties between Prince and people.

Of the Prince to the people, that of [...] in the behalf of the young King2 King. 11. 17 4. [...] to the people.

And in the same Chapter, of the people for their obedience to [...].

Of the Subject to the King; that of David to King Saul. And of the people for1 King. 4. 22. preservation of King Davids life. And of the people in confirmation of Solomons 2 Sam. 21. 17. succession to the Crown.1 King. 1. 39.

3. Or lastly, for the safety and benefit of our neighbour, as in case of preservation of life and goods, as was that of the Spies with Rahab the Harlot. And for just andJosh. 2. 12. Gen. 24. 3. true dealing in mater of trust, as was that of Abrahams servant to his Master. And in deciding controversies between man and man; for Meum & Tuum, The very word [...] for an oath, being derived from Law or right; for indeed in case ofExo. 22. 8. 11. controversie, where each party for his own advantage to maintain that he hath gotten, will conceal the truth from the Judge: then by the mouths of two or threeDeut. 19. 15. witnesses shall the matter be established, and confirmed more sure; it cannot be then by the oaths of such witnesses. But though in these cases an oath be allowed by most, yet diverse make doubt, whether a man may be lawfully enforced to answer upon oath, in matters that concern himself, which we commonly call the oath ex officio, which we called before, [...], an [...] of imposition, such as that

2. Chronicles 6. 22.

The lawfulnesse and necessity of it we shall see the better, if we consider theSee a learned determination of this question by the Author in the publick Schools at Cambridge anno 1591. inter [...]. The oath ex [...]. reason whereupon it is grounded, namely, the removing of evil, which ought to be the scope and end of all Courts of justice. Interest Rei-publicae (saith the Heathen man) ut [...] tollantur, the Common-wealth should take care to cut off Malefactors. It being as most necessary to purge the Civil Body from evil persons, as the Natural from evil and peccant humours. God himself held this course in his Common-wealth. It is often repeated by him in the Old Law, Sic tolletis malum de medio Israelis, so shall ye take away evil in Israel. And S. Pauls rule also to the Corinthians in the case of Incest was, Vos autem auferetis malume Deut. 17. 12. 22. 21. 24. vobis, therefore put away that evil person from among you.

If the evil must be removed, it must be known. Physitians cure not the disease1 Cor. 5. 13. they know not. And if it must be known before it be cured, surely the guilty will not by their good wills be the parties that shall discover it; hide it as much as they can they will. We see it plainly in the first offenders. They were more carefull by farre how to conceal, then how to avoid committing their fault. And the like course take all Offenders ever since. Besides we [Page] know that some transgressions especially are opera tenebrarum, works of darknesse: few or none come to the knowledge of them.

If then sin be to be removed, and that cannot be done if not known, and not to be discovered, but from the Delinquents, in respect of the secrecy, and they not willing to discover them: and that, though some may take notice of them, yet they will be loth to accuse, because it is accounted to be an odious office, to be accusator Deut. 13. & 17 & 19. fratrum, an accuser of the brethren; what course then remains to finde out evil, that it may be removed, but the Magistrates power, who are Gods Delegates to enquire.

Now God himself hath set them a pattern how this enquiry should be made; whoJer. 23. 24. though nothing be hid from his all-seeing eyes, and that he knoweth all things without any set form of Inquisition, yet to prescribe us a form, hath taken this course.

In the case of Adam, upon suspition, because of his fleeing into a Thicket. AndGen. 3. 8. 12. of Eve, who upon Adams examination was found to be particeps criminis, accessory by way of detection, without accusation, God thought fit to enquire of both. In the case of Abels murther, which was evident, enquiry was made by God upon4. 6. presumption, because Cain had borne malice to Abel, and being examined, his10. countenance bewrayed him.

In that of the Sodomites upon a fame. Clamor est multus, the crye is great, God18. 20, 21 will go down and enquire.

And this is warranted by God, not onely by his own example and practise, but by his command too: in two places of the Law. If thou shalt hear, and, IfDeut. 13. 13, it shall be told thee of such and such a fault, then thou shalt enquire, and make14. 17. 4. search, and ask diligently, &c. the proceedings must be perscrutando & interrogando, by interrogatories ministred to the party upon whom the fame went.

Under the Gospel also in the case of incest. The Apostle layeth for his ground, It is reported commonly among you. So that if there be no accuser, yet the Judge by Gods1 Cor. 5. 1. example and commandment, and the practise of the Church, is ex officio of duty, to search out offences, upon some or any of these grounds mentioned.

The next question is, how shall the Judge interrogate, whether upon the bare word of the party, or whether may he lawfully minister an oath, to finde out evil, that it may be taken away.

In a sin against the seventh Commandment, in the case of a woman suspected toNum. 5. 14. 19 deal falsly with her husband, and that upon no other ground but her husbands jealousie, the Judge was authorized to examine her upon oath, and to make her abjure it by execration.

In a case against the eighth commandment, between man and man. If the one wereExod. 22. 11 perswaded that the other had falsified his trust, he might convent him before the Judge, who (at the Plantiffs instance) was to put the Defendant to his oath. AndLev. 6. 3. so it seems to hold in the case of things found belonging to another man. And1 Reg. 8. 31. Ezra 10. 5. in an action of trespasse the like. As also in a case of Matrimony and usury upon promiseNehem. 5. 12. of restoring part to the brethren who were in need and want.

Before the Law, the first oath we finde given, was that of Abraham to his Servant;Gen. 24. 3. 47. 29. 25. 33. for his true dealing in a marriage for his son. I will make thee sware, saith the text. The same form in administring an oath did [...] use to [...] concerning his burial. Another oath we see given by [...] to Esau concerning his birth-right.

If then this course of proceeding between man and man be allowed, then much more a fortiori from a stronger ground, in cases tending to the publick good.

Before the Law of Moses, in the Patriarchs time. In a matter of state, [...] Gen. 42. & 43 charged his ten brethren as spies, and, without an accuser, put them to their tryal. So after it, In the case of Elias, who was suspected to be the cause of the long and great drought. The King caused a search to be made for him all the land over, so apprehend him, and no mans denyal of him would serve, but he put them to1 Reg. 18. 10. their oaths.

But in cases that concern the life of the party suspected, the tendring an oath wouldJosh. 7. 19. seem hard. For we see in the case of Achan, where the thing concerned his life, [...] said not to him, Swear to me, but tell me what thou hast done. And in that of [...], 1 Sam. 14. 43 unwittingly transgressing his fathers rash adjuration, Saul said, tell me what thou hast done, not swear to me. And so K. Zedekiah to [...], I will ask of thee aJer. 38. 14. [Page] thing hide nothing from me. All these by interrogatories onely without the tie ofJob. 2. 4. an oath. For as the Devil in Jobs case answered God. Skin for skin yea all that a man hath will he give for his life. And therefore to avoyd perjury, an oath in these cases would be spared.

Besides publick oathes judicially taken, there are oathes private and voluntary which may lawfully be vsed. And this is warranted by the example and practise ofprivate and voluntary oathes. the Saints of God as Saint Paul. God is my witnes, whom I serve in truth &c. and lines, by whom this kinde and manner of invocation or calling God to witnes hath ever bin accounted to have been equivalent to an oath. Philo saith it among oothersRom. 1. 9. Jusjurandum est tectificatio dei de re controversa, it is no other but an attestation of God to what we aver. And of this sort of oathes you have many in scripture. As in the Covenant between Laban and Jacob, and of that between the Elders of GilleadGen. 32. 48. and Jopthah. The Lord be witnes between us. An d of Saint Paul I say the truthJud. 11. 10. in or by Christ. And I call God to witnes, or for a record upon my soul, that to spareRom. 9. 1. you &c. And God is my record how greatly I long after you all. So also, the Angels2 Cor. 1. 23. and God himself, as was touched before. And the Angel, (saith Saint John)phil. 1. 8. sware by him that liveth for ever and ever. And God himself in his promise ofApoc. 10. 6. blessing to Abraham, by my self I have sworn saith the Lord. And in Esay, I have sworne by my self. And in his denuntiation of vengeance upon Eli and his house.Gen. 26. 12. I have sworn unto the house of Eli &c. And in his promise to David, I have swornEsa. 45. 23. to David my servant. And I have sworn once by my holines, that I will not fail1 Sam. 3. 14. David, with diverse other.psal. 89. 3 34.

And all these make against the vain conceit of the Anabaptists and if there be any other of that fond opinion that hold it unlawfull to sweare at all, upon that speech of our Saviour sweare not at all. When as his meaning in that place was not to abrogate the Law (for he testified that he came not to take it a way, but to fullfilMat. 5. 34. 17. it) but to give them the true interpretation and meaning of it, and to reduce them to the true and sound sence of it. If his meaning had been, to forbid swearing upon any occasion, he would have said, Non assumes nomen ei [...], Thou shalt not take theSee August. Hom. 27. et ser 30. de verb. Apost. Hieron in Math. 5. & in Galat. 6. name of the Lord at al: but as he forbids all rash, vain, and unnecessary and voluntary oathes, so he confutes the doctrine of the Scribes and Pharifees, who thought that if one sware by any thing but the name of God, as by heaven and earth &c. That such oathes did not binde, nor were to be regarded, when our Saviour teaches, that to swear by any of the creatures of God, is to swear by God himself.

The first thing then commanded is to swear, and the contrary practise of Anabaptists is here forbidden.

2. The second thing commanded, in the affirmative part. may be gathered from the next word. (nomen [...] Dei tui) the name of the Lord thy God, which impliesOf swearing by God onely. that we ought to swear by the name of God, and by no other name, I have sworn (saith God) that every tongue shall swear by me. It is his prerogative royal, one of his priviledges, and it is therefore often called Jusjurandum Jehovae. An oath of [...]. 45. 23. Exo. 22. 11. the Lord shall be between them. And the oath of the Lord thy God, and theDeut. 26. 12. preacher, I advise the to keep the kings commandment, and that in regard of theEccl. 8. 2. oath of God. Therefore [...] vouchsafe this honour to others, or to transfer this prerogative to others, is prohibited, and this is done two wayes

1. When men leave out the name of God in their oathes, and swear by other things for a wofull vengeance is threatened to such by the Prophet. They that swearAmos 8. 14. by the sinne of [...] and forget God, &c. even they shall fall and never rise up again.

2. When we joyne any other thing or name with it. For God threatens toZeph. 1. 5. cut off them, that shall swear by the Lord and by Malcham. And Joseph is discommendedGen. 45. by many for swearing by the life of Pharoah, this joyning others with God, whether it be a false god, or any creature, both are forbidden.

1. We must not swear by them that are no gods. Idols. it was Josuahs chargeJos. 23. 7. to the people upon his death-bed, that when they should come among other nations, they should not so much as mention the names of their gods, nor cause any to swear by them, king David observed this rule. He would not mention their namespsal. 16. 5. Exod. 23. 13. within his lips. It was Gods expresse command, ye shall make no mention of their [Page] gods, neither shall it be heard out of thy mouth. And for the breach of this, God thought himself so disparaged by Judah, that he knew not how to let them go unpunished. How saith he, should I spare thee for this? Thy children have forsaken me, and sworn by them that are no Gods. The Psalmist saith, that they which run after other gods shall have great trouble, and that he would not offer their drink-offerings [...]. 5. 7. psalm 10. 4. and sacrifices, nor make mention of their names within his lips: and God [...]. 2. 17. threatens, that he would take the name of Baalim out of their mouth, that theyZach 13. 2. should forget him.

2. And for the second, to swear by any creature (though such oaths being made do binde, because of the relation to God) yet they ought not to be; for if any swear by that which is not God, it is an abomination.

The reason why we should not joyn any other thing in an oath with Gods name, is in respect of a threefold injury that will arise by it.

1. To God himself, who requireth this honour to be exhibited to him alone, andpsalm 138. 2. being his prerogative, is not to be communicated to others. He hath magnified his name above all things.

2. To our selves; for he that sweareth, sweareth by him that is greater thenHeb. 6. 16. himself. Now he that sweareth by the Creature, preferreth it before himself.

3. To the Creature that is content with that place, that honour which God hathHab. 2. 11, 12. placed it in, and if it could would be avenged of us, for giving to it the honour due to its Creator.

3. The third thing comanded, may be gathered from the next words, (In vain)Of swearing in a right manner. viz. that we ought to swear in a right manner; otherwise we take Gods name in vain, though we swear onely by the name of God. And this dutie of swearing aright, with due qualifications in an oath, is gathered by S. Jerome out of Jeremy 4. 2. and after him by other expositors, where the Prophet saith, of a people that should swear aright, They should swear, in veritate, judicio, & justitia, in truth in judgement,In Jerem. c. 4. [...] and in righteousnesse. Animadvertendum (saith he) quod jusjurandum hos habet comites, veritatem, judicium, atque justitiam: si ista defuerint, nequaquam erit juramentum, sed perjurium; we are to observe that an oath hath these Concomitants, Truth, Judgement, and Righteousnesse: if these be wanting, we cannot any way call it an oath, but perjury.

1. Against transgressing the first, you may see Gods absolute Prohibition. YeIn Truth, Lev. 19. 12. shall not swear by my name falsly: and S. Augustine saith, that he that sweareth falsly, seemeth to be a man, but indeed is no better then a beast; yea, detestanda [...], a beast to be detested. Diodor. Siculus, (the Heathen Historian) saith Perjuri poena capitis plectuntur? doth he swear falsly? let him loose his head. And theEcclus. 23. 11 Wise man saith, If a man swear in vain [falsly] he shall not be innocent, but his house shall be full of plagues. And God himself commanding, that he that sweareth,Esay 65. 16. should swear by the God of truth, seemeth to intimate, that we are not to swear, but in truth.

1. A man may swear falsly, either in juramento assertorio, or promissorio. 1. In assertion, when either in re cognita, upon our certain knowledge we testifie a falshood; or in re dubia, when we doubt the matter will fall out otherwise then we swear, yetDe verbis Jac. Apost. Nolite [...] serm. 24 we will affirm it upon oath, for we may think that to be true which is false, and then we swear rashly and in vain. Or we may know or think that to be false, which is so, and swear it for true, and swear wickedly in vain. And these two perjuries [...]. For in the first case, though it be perjury, yet it is not wiful. As if I sell a horse, and swear (as I think) he is sound, yet proves lame. In the other, it is flat perjury. As if I sell a jewel for true and right, and swear it to be so, though I know it to be a counterfeit stone. Such was juramentum Petri, S. Peters oath, swearing that he knew not Christ; a fearful thing, it cost many tears, before he recovered himself. And there is a third perjury, when we swear that to be true, which we think false, yet proves true. As, I ask a man, whether a third person were at such a place, at such a time: he (though he thinks he were not, yet for some end) swears he was, and that proves true which he swears; yet is he perjured. For in the like case, S. Augustine gives the reason, Interest quemadmodum verbum procedat ex animo: ream [...] non facit, nisi mens rea; regard must be had to the heart, whence words proceed: the tongue sins not but where the minde sins with it.

[Page] Nor is it safe to swear with a mental reservation. That hath not sworn deceitfully, saith the Psalmist. It is not he that shall dwell in Gods Tabernacle, but he that [...] [...]. [...]. [...]. 2, 3. the truth from his heart, and that hath used no deceit in his tongue. The Poets juravi lingua, mentem injuratam gero, will not serve the turn. But the oath of the mouth [...]. 6. 7. must agree with the meaning of the heart. God will not be mocked. Deus sic accipit ut ille qui dat. He will make a litteral interpretation of it. For as Isidore saith, Quacunque de [...] bonc. l. 1. arte verborum quis juret, Deus tamen, qui [...] test is est, it a hoc accipit, sicut ille cui juratur, intelligit; with what cunning soever of words one swears, God, who knows mans heart, takes the oath, as he to whom the oath is made doth understand it.

2. And as in the oath of assertion, so in that of promise a man may swear falsly too. Either when we promise and binde that by oath, which we mean not to perform. As, I borrow money, and binde my self by oath to repay such a day, and fail, because I never meant or intended it. Or when we do the like by oath, and fail simply. As, I borrow money, and see as well a possibility how I may repay it, as a purpose in my self to perform: and thereupon swear to repay at a set time: in the interim, before the day comes, such losses befall me, that I cannot do that I promised and intended. The first of these is, perjurium simplex & absolutum. The other per accidens, and not so bad as the former. But if one have power to perform his oaths, and for self respects, upon the change of times, and circumstances refuse to perform it, as Saul did to the Gibeonites, violating the oath which Joshua and the people of Israel had made to them; this is wicked and odious to God, as we see in the punishment of Sauls posterity, though the text saith, he did it out of zeal for the house of Israel. Nay to swear absolutely to do that which is not in our power, is unlawful; it is a sin to take such an oath, it is a rash oath and if it be taken, it bindes to no more then is in James. 4. 13. 14. 15. our power, all such o aths ought to be with an expresse or tacite condition, si Deus voluerit, if God will, and if we live and be able, we will do this or that, as S. James speaks of bare purposes, which ought much more to be in oaths.

Therefore our care must be to swear truly. Ne eloquaris mihi nisi veritatem in nomine Domini, saith king Abab to Michaiah. Tell me nothing but that which is true in the name of the Lord. And we must imitate Saint Paul in the place before1 Kin. 22. 16. quoted, I speak the truth in Christ, my conscience bearing me witnes in the holy Ghost, we must swear sine dolo malo, and not seek to delude an oath by any sinisterRom. 9. 1. practise. And this for the truth.

In judgement, in discretion saith S. [...]; that is, deliberatly (as interpreters distinguish)2 In judgement not rashly: take time, advise before thou swearest. Not lightly but upon great necessity. Be not rash with thy mouth, saith the preacher consider that it is a holy thing thou goest about, and that an oath is not bonum per se butEccles. 5. 1. bonum, quia [...], and [...] necessarium extra terminos necessitatis, is neither necessary nor good; as a physicall potion, which is to be taken onely when a man needs it, and not otherwise. We cannot say of swearing, the oftner a man performes it, the better it is, as we may say of a good act, but [...] defectum, when credit failes on the one part, and the knowledge of a mans heart on the other1 Sam. 21. 6 25. 22. part, we must not come to swear, but as David did to eat the shewbread, in case of necessity. Therefore neither Davids oath to kil Nabal, nor Herods to take John Mar. 6. 23. Baptists head, were good, because there was no necessity in either; they were both rash, besides the unlawfulnes in the matter. This swearing onely in case of necessity, is to [...] in judgement, and is opposite to swearing in vain; for it excludes [...] finis, when no end, viz. Gods glory, nor mans benefit do require it, as also vanitatem cordis, when the heart is light and unconstant, not fixed and settled.

2. Not rashly but reverently. Holy and reverend is his name. It was Gods chargepsal. 119. 9. not to pollute his name, to wit, by rash or common vse thereof without fear: for holyJer. 22. 32. is opposed to common or prophane; and therefore when men swear out of angerAct. 10. 15. or grief, or other heady affection, Gods name is polluted and prophaned. And in case of necessity a truth is not to be sworn rashly, but in fear and reverence. [...]. 5. 1. The reason the preacher gives in the verse before named, for God is in heaven, and thou art on earth, therefore be not rash with thy mouth. And therefore good order is taken in the publick taking of an oath before a magistrate, that neither the [Page] rules of judgement nor discretion be transgressed, in not admitting any under age, or any perjured person to swear; and that men swear not but uncovered, and the book of God, the holy Bible to be toucht or laid before them, with an admonition included in the form, because of Gods more solemne presence at an oath taking, and to stir up an awful deliberation and judgement in what men are to swear.

In righteousnesse or Justice. And this consists for the most part in the promissory 3 oath.In righteousnes.

1. First, it must be in [...]: for if it be impossible, we are not to swear to it at all. And therefore Abrahams servant put a good caution into his oath; what if the woman will not come with me? And the tenor of the HeathensGen. 24. 5. oath was thus, de quibus sciam poteroque, what I shall know, and be able to do.

2. It must be in honestis & elicitis too. For that which is unhonest is unjust, and therefore not to be sworn to. And in this case the Jews in Ezra put in a caution inEra. 10. 3. their covenant, let it be done according to law. When Saul sought to the witch at Endor, he swore by the Lord that she should not be punisht, which was dishonest,1 Sam. 28. 10. and therfore unlawful. And therefore the Jews took an unjust oath against Saint Paul, that they would neither eat nor drink, till they had killed him. If a thing be possible, but not honest, to swear to do it, is not jus, if it be not possible it is not jurandum,, and so jusjurandum an oath cannot be taken in these cases. But here we must know, that a thing may be unlawful or impossible, either 1. a principio, at the first taking an oath; or 2. There may be emergens illicitum, or imposibile, the unlawfulnes or impossibility may arise after it is taken, in the first ease, it is unlawful to take an oath, in the second it is unlawful to perform or keep it though there were no sinne at the first taking of it. Saint Augustine (upon Herods Mar. 6. 23. oath) saith, that of it self it was lawful and not simply evil to promise half of his kingdom, but upon Herodias asking S. John Baptists head there was emergens illicitum; for there is no [...], but it doth [...], draw out, or suppose these two, conditions, possibile and licitum. How can I do this? saith Joseph to his Mistris;Gen. 39. 9. that is, do it honestly or lawfully. Therefore in malis promissis. we must [...] fidem; unlawful oaths are better broken then kept; they binde to nothing but [...]. The reason is, because otherwise there is not exitus sine [...], no winding our selves out, but a falling into a third sinne, for when an oath is past, beside the sinne past, which cannot be recalled, though it may be repented of, one falls into two other sinnes, as in the case already mentioned; 1. Murder. 2. Superstition Into superstition, when he thinks it is not to be broken, and into murder, if he keep it. And according to these three limitations must every oath be regulated, else it is not a lawfull oath, but a taking of Gods name in vain.

Now concerning voluntary oaths (not judicially taken) there is no order taken byOf voluntary Oaths. men, but rashly, upon every vain perturbation, an oath flies out, wherein men are so1 Sam. 23. 33. rash and frequent, that Gods name is made a Parenthesis in their speech. David being moved with anger and grief for Nabals unkindnesse, makes a rash oath against Nabal; but when he considered better of it, he blessed God for sending Abigail to keep him from executing what he had rashly sworn, on the other side, Saul, touched with a greater desire of victory, then with reverence to the name of God swears, that if any did eat or drink before the Sun went down, he should die, and we [...] what the successe was, how the life of his son [...] was endangred thereby. Thus Gods name is commonly vsed in every foolish speech, and we may speak it with grief, men herein do that to God, which they would be loth to do to any ordinary person. In every half hour or oftner, they call him from heaven to confirm their quarrels, and so by the common vsage of Gods name, as one saith, his name which should be asylum, a sanctuary, is turned into a brothel house. This made Saint [...] touched with a holy grief, to break out into these words, [...] lib. l. confess. cap. 16. flumen moris humani, cursed be the streames of the customes of men, quis resistet tibi quando non siccavaris? quovs (que) evolves [...] filios in mare magnum & formidolosum, quod vix transcendunt &c. When will this dry up? it carrieth men even as a strong stream into that fearful lake, that they which are in the ship can hardly escape it. Per te aguntur flagitia, & non [...], by this customary swearing [...] [Page] sins are committed which are not thought to be sins. And in another place he saith, it is because of the slipperinesse of the member, because in udo posita est lingua, it is in a most slippery place; and therefore S. James gives a more specialVide August. charge of it, then either of the hand or foot. James 3. Wherefore his counsel is,Tom. 10. ser. 10 de verbo Apost. paulo post medium. Quanto citius illa movetur, & facilius, tanto tu adversus illam fixius ito; domabis, si vigilabis, vigilabis autem, si timebis; timebis, si te Christianum esse recorderis, & nomen Chrsti esse: si cras factum non fuerit, non fiat juramentum hodie, pignus fiet cras, cras non omnino: & triduo moritur pestis illa a die qua laboramus, sicut vigilabis, sic vinces: by how much the tongue is quickly and easily moved, by so much the more be thou fixed, &c. thou shalt tame it by watching it, and thou shalt be watchful, if thou fear; and thou shalt fear, if thou remember thy self to be a Christian, &c. And concerning himself, he saith, Juravimus & nos passim, cadimus in istam deterrimam consuetudinem; sed ex quo Deo servire incepimus, timuimus vehementer, & veternosam consuetudinem timore excussimus. I have been a swearer my self, &c. but after I began to serve God, &c. to see the greatnesse of the sin, I feared greatly, and so shook off that evil custome, &c.

Then for these last voluntary oaths privately taken up, and not imposed upon us, it may be questioned, whether they be lawful in some cases; which doubt the same Father resolves thus. Quantum ad me attinet, non juro, sed quantum mihi videtur magna necessitate compulsus, cum videam nisi sic faciam, mihi non credi, & ei qui crederet magnum, & ei qui non crederet incommodum, &c. and then he addes, hac perpensa ratione, &consideratione librata, cum magno timore & reverentia coram Deo dico, & novit Christus quod hoc est in animo meo; for my own part I swear not, except compelled by necessity, as when I see, that I shall not otherwise be believed, and that it will be profitable to him that believes me, and prejudicial if I be not believed, upon this reason and consideration duely weighed, with great fear and reverence, I use this form, I speak before God, or Christ knows that I speak from my heart. And after he saith, quod meum est, est, est, quod amplius est, praeter est, non est jurantis, sed non credentis, for my own part I would never say, but yea, yea; nay nay; whatever is more, is not from me, but from the incredulity of him to whom I swear.

The third rule for exposition of the Law. viz. that it is spiritual, takes place in an 3 oath. The Psalmist saith, of a good man, non juratus est dolose proximo suo, [...] hathpsalm 24. 4. not sworn deceitfully to his neighbour. We must not say with him, Juravi lingua, mentem injuratam gero, I swear with my tongue, but my heart never meant it; Gods name must not be used in guile, but we must speak the truth from the heart:psalm 15. 2. the Heathen saw that this law was spiritual, and that the heart must go along with the tongue: for as Isidore saith truely, God will take and understand the oath, not according to the deceitful intentions of him that swears, but according to his minde to whom he swears; non ut ille qui juraverit, sed ut is cui juratus est; this will be Gods rule in expounding our oaths, whatsoever other rules we follow.

The fourth rule, is concerning the means to keep us from unlawful swearing.

1. We must obstare principiis, beware of the first degrees of this sin; for ex facilitate The means against vain swearing. nascitur consuetudo, & ex consuetudine perjurium, ex perjurio blasphemia; out of this facility and easinesse to swear, a custom is bred, out of custom perjury, out of perjury blasphemy: when men make no scruple of lying, or speaking untruths,Lib. contr. mendacium. they come by degrees to perjury by swearing untruths, and after that to blasphemy, a sin so horrible that in heaven it wants a name, and therefore the Scripture expresses it [...] Berech, blessing, as in Job 2. where Jobs wife saith, Blesse God and die, that is, blaspheme; or as we render it, Curse God and die. And if any can go higher, they come to that fearful sin, the sin against the Holy Ghost, therefore we must take heed to the first beginnings of this sin. These are the chains and links of an oath,In Matth. and S. Chrysostome saith, non est qui frequenter jurat, quin aliquando non perjurat, there is none that swears often, but is perjur'd sometimes: and with him agrees Philo, ex frequenti jurejurando perjurium nascitur.

2. Again, as he there saith, we must beware of such asseverations, which, though they be not perfect oaths, yet are the way to oaths, as to say, per fidem meam, per salutem meam, by my faith, or by my salvation, or the like: for he that swears by either of these, bindes either to that he swears to; and this amounts to an execration, [Page] which is a part of an oath, as was shewed before; for as S. Augustine saith, when aDe verb. Apost. man saith, per fidem meam, by my faith, obligat se per fidem suam Deo, and cum dicit quisque per meam salutem, salutem suam Deo obligat; he that saith, by my faith, or salvation binds or pawns his faith or salvation unto God. If that be not true he swears to, he desires to be deprived of his faith or salvation, and God if he please (in the very article of time he makes this execration) may confirm it. Our Saviour taught us, that in our ordinary converse, we should use yea and nay: and therefore we are to go no further.

3. In the next place, we must dispossesse our souls of impatience and anger, as also of vain glory. Anger is a principal passion which makes men subject and prone to swearing. The same Father saith, the first sin is anger, and the second swearing, if a man be of an angry spirit, he is seldom free from vain swearing, for in an angry mans mouth nothing is so ready as an oath. Nay, it is (as one saith) incentivum ad blasphemandum: when a man is in fury (as anger is a short madnesse) he sparesHieron ad Demetriad. none, not so much as God himself; dum irascitur insanire creditur, saith S. Jerome. Therefore fo low the Apostles counsel, Be angry but sin not; that is, watch overEphes. 4. 26. [...] passion, that it break not out into swearing. And S. James, Be [...] to wrath,James 1. 19. for it will cause thee to offend this precept.

4. Vain glory is another disordered passion of the minde, as S. Jerome calls it. By it a man is violently carried away with a vain desire, to have every word he speaks beleeved as the word of God, received as an Oracle, to be as true as the Gospel; and therefore to establish their credit, they confirm their words by oaths: for, as one saith, There is nothing that men desire so much, as that they make so light of, to wit, their faith and credit; for they make shipwrack of it at every blow, by frequent oaths. They swear that their credit may not be lightly accompted of, when as by this means it comes to be lightly accompted of; Ideo leviter aestimant, ne leviter aestimentur, & leviter aestimando, leviter aestimantur.

5. And because an ill habit in any thing is hard to be left, and Custom being a second nature, and that as S. Augustine saith, Peccata quamvis magna & horrenda, cum in consuetudinem venerint, aut parva esse, aut nulla creduntur; sins though great and fearful (as this sin of swearing is) when they grow into custom, are reputed little or none at all. We must strive to nip them in the bud, not onely in our selves, but in our children: for it is with them as with a vessel, Quo semel est imbuta recens [...] odorem — testa diu, as the Poet saith; and as Cassidore, Indigne transacta In Ep. adolescentia [...] efficit senectutem.

6. We should have ever in our remembrance, and set before our eyes the great punishments and judgements (which are so many visible sermons from God himself, none so many and remarkable for the breach of any other precept) which have been1 Sam. 19. 6. inflicted in all ages, for the breach of this one Commandment: as Saul for attempting to kill David contrary to his oath, was slain himself. Zedekiah for breaking his2 Chro. 36. 15. oath of fealty to the King of Babel, had his eyes puld out, lost his kingdom, andZach. 5. 4. was made a captive. The Prophet tells us, that the flying roul twenty cubits long, and ten cubits broad, written full of curses, shal enter into the house of the swearer, &c. and shall consume it, &c.

The fifth rule is concerning the signes of keeping this Commandment. And these may be taken from the consideration of the Hebrew word [...] massah, here used to take up as a burden or heavy thing. If the name of God be to us as a burden or a heavy thing, and so taken up, it is a signe we are careful to keep this Commander. As,

1. Every man will adde no more to a burden then he can bear, he will make it noActs 15. 28. heavier then needs must, nor take more burden upon him then necessity requires; so if we take up the name of God as a burden, we will use it no oftner then we must of necessity, we will come unwillingly to it as to a burden.

2. When one takes up a burden, he goes to it with all his strength, ut bene feratur 2 Chro. 15. 15 [...], that he may the better bear it, so in an oath they swear with all their heart, and all their soul, &c. all the parts and faculties of the soul are occupied and taken up; the understanding with a due estimation of the greatnes of him by whom we swear; the heart and affections with a due fear and reverence of his Majestie, &c. thus the whole man is employed and taken up.

3. Those that are loaden with a burden, desire to be eased and to be unladen, to be [Page] rid of the burden as soon as they can; Christ calls all that are heavy laden to comeMatth. 11. 28. to him, and he will ease them: so if we desire to be eased of this burden, as soon as may be, that is, when we have taken an oath, if we be careful to perform it, it is a signe we make conscience of an oath. David saith, I have sworn, and willpsal. 119. 106 15. 5. performe it, and the good man changeth not, though he have sworn to his own hinderance.

6. The sixt rule is, concerning the drawing of others to keep this Commandment.Of drawing others to keep this law. As we must not take the name of God in vain ourselves, so we must not draw others to it. As 1. Irritando, by provoking others to swear. The Psalmist speaks of some that do irritare nomen Dei, as the vulgar Latine reads it, provoke the name of God, that is provoke others to blaspheme it. When we know persons vain glorious, or heady and impatient, and apt to swear, if we provoke and stir them up, we do irritare nomen Dei, we seem to consent to their sin. 2. By perswading others not to keep their oaths when they are taken, by giving false and fraudulent interpretations, as they did, who after an oath and covenant with Nebuchadnezzar, would have rebelled against him, and sent for help from Egypt; who are threatned for violating their oath, though it were unjustly imposed and extortedEzek. 17. 12. 17. by an usurper: shall he escape? saith the Prophet, &c. Thus much for an Oath.

CHAP. IIII.
Of Vows.

What a vow is. Whether a bare purpose without a promise. Whether a thing commanded may be the matter of a vow. The necessity and use of vows, in respect of God, of our selves. What things a man may vow; se, suos, sua. Vows in the times of the Gospel. Of performing vows. Qualifications in a vow, for the person, the matter. The time of vowing. Of paying our vows.

NExt to an oath, comes to be considered a vow, which in regard of the affinity with an oath, aptly follows after it: for a vow is somewhat like to juramentum promissorium, a promissory oath: for the same conditions are annexed to the one, as to the other; the differences being, that an oath is necessarium, not to be used but in case of necessity, as you have seen; and a vow is spontaneum, voluntarily made of our own accord. And an oath is between man and man, and a vow between God and man. An oath is chiefly for the benefit of man, and a vow looks chiefly at Gods honour, being a deliberate and voluntary promise made to God of something acceptable to him. And that when upon good ground and particular consideration of our gifts and abilities from God, we do not onely purpose, but also by promise, either inwardly conceived in the heart, or outwardly expressed, binde our selves to some particular act pleasing or acceptable to God.

A vow is nothing else but a deliberate promise made to God, of something acceptable to him. So Cajetan in Thom. agreeable to what the other School-menAnnot. 20. and Casuists teach, in Thom. secunda secundae, q. 88. & in Sent. Col. 3. Dist. 38. Concerning the nature of a vow. and the Summists. verb. votum, and the Casuists in praecept. 2. Among others this argument is learnedly handled by Navar. Enchir. cap. 12. Soto in toto lib. 7. de just. & jure. Moral. lib. 11. cap. 12. &c. but most fully by Suarez. de Relig. tract. 6. lib. 6.

A bare purpose without a promise is not enough to make a vow, though some of the ancient Canonists have so affirmed, the contrary is the general tenet both of Moderne Divines and Canonists, as apèars in Azor. Institut. Mor. part. 1. lib. 11. cap. 12. quaest. 5. Suarez, &c. As also in Covarr. ad cap. quamvis pactum. 1. Part. Sect. 3. Num. 12. Panormit. ad cap. literaturam, de voto & voti redemptione; the reason is, because a bare purpose cannot induce an obligation without a promise either mentall, or verball, as may be gathered from Deuteronomie 23 21, 22.

[Page] Though the principal matter of a vow be, something not expressely commanded, but left to our liberty, yet even things commanded may be the matter of a vow, a man may vow to avoid such and such a sin; or to perform some duty, wherein he findes himself remisse, thereby to quicken his own diligence by a double obligation. So Suarez proves at large. Tract. de voto. lib. 2. cap. 6. [...]. 2. 2. q. 88. art. 2. cum Cajet. ibid. for as a man may binde himself by an oath, to what he was formerly tyed ratione justitiae, so he may binde himself by a vow to God, to what he was already tyed, ratione mandati, so that here is a new obligation superadded, whereby he that breaks his vow or oath becomes guilty of a double sinne.

This binding our selves by a vow may be performed many wayes, they may be reduced to these two.

1. By limitation of some general Commandment to some particulars: as, To giveThe use of vows alms being a general precept, to restrain it to this or that person, or to give this or that quantity of my goods to good uses yearly, or weekly. This we know falleth not under any Commandment specially, and therefore these particular restraints fall under a vow.

2. By restraining our selves in the use of some lawful or indiffent thing, which Christian liberty allows to all, [...] we fall into something unlawful: this we formerly mentioned, and called it sepes mandati, the enclosure or fence of the Precept. Or by forbearing or abstaining from some lawful and indifferent thing, by the use whereof we finde our selves lesse able, and fit for Gods service, and the sanctification of his name, and therefore in this regard we enter into a vow to abstain from suchJer. 35. 6. and such things. And such seemed to be the vow of the Rechabites, and of theNumb. 6. Nazarites.

1. The necessity and use of vows is. 1. In respect of God: thereby we honourThe necessity of vows. him, and testifie our thankfulnesse to him for benefits received; for though it be true, that King David saith to God, when the people had paid their vows in their offerings1 Chro. 29. 14 to the temple, What we have received of thine own hand, that have we given thee. It was a true confession and acknowledgement, that they had given nothing to him, but that which they had received from him before. Upon which a Father saith, Dedit sua Dominus, ut reciperet sua, & recipiendo sua daret se, the Lord gave his own, that he might receive his own again, and by receiving his own, might give himself, and with himself all that he hath; a greater gift then we can possesse in this life, yet God accounts it an honour, when we freely vow and give unto him what he hath first given us. Therefore he requires as a part of our thankfulnesse to God, vovete & redd ite, vow and pay, or perform your vows to the Lord. It is some signepsalm. 76. 11. of thankfulnes, to vow to God, though the bare promise be but a blastof winde out of a golden pair of bellows: but the great thankfulnesse is by performance: therefore both these must be joyned, vovete & reddite, vow and pay; promise and performe: for as we by our vows binde our selves to God, so God by our performance is bound to us.

2. In respect of our selves, vows are necessary: because mans heart, as it is [...] Dei, so it is cera Diaboli, the Daevils wax, fit for any impression of the Devil, and apter to receive any stamp of evil from him, then of good from God: and as our will is apt to turn from good to evil, so in perseverance in evil, mala voluntas is plus quam voluntas, more then a will: and in doing good, bona voluntas is minus quam voluntas, lesse then a will, it deserves not to be called a will; it is a volo, nolo, I will, and I will not, therefore it is expedient, yea necessary to make vows thereby to settle and stablish our wills from starting back, to strengthen our hearts in good, and to confirm them against evil. Saint Augustine confutes those that think a man ought to do any thing upon a vow, because a thing vowed becomes necessary, whereby the person vowing is bound to perform, and so the thing deserves lesse thanks; but he answers it well. It is true indeed, if it were an outward necessity imposed by others, and not assumed by our selves, it were something they said, but concerning such a necessity as this, he saith, foelix necessitas, quae compellit Ep. ad [...]. ad meliora, it is a happy necessity which compells a man to the best things: and this necessity we impose upon our selves, either voto simplici, by a bare and solemne vow, between God and our selves, or voto solenni, by a [Page] solemn vow before others, as the resolution and stiffenesse of the sinner in evil, makes his sin greater; so our resolution in good, binding our selves by vows not to go back, makes our good deeds the better.

3. As vows do strengthen and establish us in good, so they make our deeds the more acceptable to God; for what we do by a vow is become a sacrifice, in pledging it to God; and not onely so, but besides the vow it self, which is acceptable to God, and the act or thing we vow, which though it be of common or of civil use in it self, yet by vowing it becomes sacred to God: besides this, there is a sacrifice made to God of our freedom and liberty too; yea, of our very power, which rests not any more in a mans self, so as to do those acts which he pleases; for he hath made over his liberty and power to God, binding himself by his vow. It is certain, that before a man vows, he hath freedom and liberty, as appears in Deuteronomy 23. 22. so that if he do not vow he sinneth not, but after he hath vowed, he hath bound himself, so that he sins, if he perform it not. And this is the property of good natures, to limit themselves, for pauciora licent illis, quam ullis, quibus licent omnia; their liberty is lesse then any other mens, that have liberty to do as they list: therefore the servants of God, where they are let loose or at liberty, therein they restrain themselves; and this, being in Gods service, and for their own good, is judged perfect liberty. And this is done in vows which are not to be imposed on us by others, for that were contrary to the nature of a vow, but to be freely assumed by our selves. And therefore, if any think, that because it is a matter of liberty to be free from vows, that therefore Christians are now exempted from them, he is cleerly confuted by these placcs, in Esay 19. 21. and Nahum 1. 15. where it is foretold, that the peopleEsay 19. 21. of God shall perform their vows unto the Lord; which places are applied by theNahum 1. 15. Apostle to the times of the Gospel. Romans 10. 15. We finde likewise that in theRom. 10. 15. Apostles times, the consecrating of their possessions to common uses, and laying the money in common at the Apostles feet, which was nothing but the performing of a common vow. Thus far for the necessity of vows.

Having seen the use of a vow, let us likewise see what things God best accepts in a vow. And here we finde by the examples of Gods servants recorded in Scripture, that a man may vow, 1. se, himself, 2. suos, his children, 3. sua, his substance, or things in his power. And first the servants of God did vow themselves to God in two cases.

1. For humiliation after sin committed, we make a vow and a binding oath toNumb. 30 13. afflict the soul. It is called humbling of the soul, by vowing some temporal affliction or penance for sin committed. I humbled my soul with fasting, and I chastenedPsalm 35. 13. 69. 10. 6. 6. 102. 9. my soul with fasting, saith David, and so for weeping. Every night (saith he) wash I my bed, and water my couch with tears, and I mingled my drink with weeping.

2. For preparation, and fitting the soul for Gods service; or to enter upon a special calling or businesse, as the Nazarites did keep themselves to a more strict ruleNumb. 6. of life, before they devoted themselves to Gods service, whence diverse fathers conclude, that it grew to be afterward a holy and a solemn thing for any one, before he gave himself to study, and to enter into the Schools of the Prophets to separate himself by the vow of a Nazarite.

2. We finde a man may vow, not onely se, but suos, not himselself onely, as in the former instances, but his children to God also, as Hannah vowed Samuel to1 Sam. 1. 28. God; of such special vows for persons to the Lord, we read what Laws were madeLevit. 27. 2. Levit. 27. 2. These are personal vows.

3. There is votum reale, when a man vows sua, his goods or estate, or what is his; so we may vow things real, which are either 1. Fractus labiorum the fruit of the lips, as David did, when he sung praises to the name of God, that he might daily perform his vows. He saith the vows of God were upon him, that is, he had enjoynedpsalm 61. 8. himself a task concerning prayer and thanksgiving, which he was daily to perform by vertue of his vow. Or 2. Substantialia, things out of our substance: as King David psalm 132. 2. made a vow to build a Temple to God out of his means. Jacob (that made the firstGen. 28. 22. vow we read of) vowed tithes to God of his goods. We may vow houses, lands,Levit. 27. 14. 16. and offerings, either for the erecting or maintenance of Colledges, or Hospitals;Exod. 36. 3. for Seminaries of religion. So we read of offerings, and free-gifts, Exod 36. 3. [Page] And as we may vow our substance, so a part of our time, so many hours or dayes to Gods service: so the Jewes, besides their sabbaths commanded, they had also diesvotivos, dayes consecrated to the service of God. These are the chief heads, untoLevit. 3. 38. some of which all or most vows may be referred.

Thus we see what it is to vow; but now as we vow, so we must reddere, perform our vows. Nothing is more easie then to vow, but its not so easie to perform;Of performing our vows. if a man be not master of his tongue. yet he will be of his purse, as the proverb is; and therefore though men vow readily, yet they performe at leysure. Saint Augustine tells his hearers quia audivisti, reddite, non vis vovere, modo voluisti vovere, all the while we talked of promising, you would vow, but now we speak of performing, you will not vow. But as it is no sinne not to vow, but onely diminutio perfectionis, alesse degree of perfection; so on the other side, if one vow and performs it not, he sinnes grievously: and therefore the wiseman saith, it were better never to vow, then to vow and not to perform. It is a grosse deluding and scoffing at the divine Majestie, not to keep promise with him. Therefore he tellsEccles. 5. 4. us, that to devoure holy things, is destruction, and after vows to make enquirie. Solomon speaks of those courtiers about him, who would have had him to convert to other vses those great treasurs which David had vowed and laid up for the building of the Temple. Therefore for a man to vow any thing to God, and not to perform his promise, but to convert to other vses what was vo wed to God will proue a snare to him, to choke and strangle his soul.

To our vows then must be added performances, and because the purpose of performanceThe conditions required in a vow. is but one of the conditions required in a vow, therefore we will adde the rest, which are these.

1. For the person that vows, he must be sui juris, a person free in that he vows from the authority of another, one that hath power in himself to make and perform a vow. A child under the power of a father, a servant under the power of a master,Gal. 4. 2. 1 Tim. 6. 1. the woman under the power of the husband, are not capable of making a vow1 Cor. 7. 4. without the consent of them under whom they are: and therfore under the Law, the father might make voyd the vow of his daughter, and the husband of the wife,Numb. 30. 5. 8 made without their consent, either expresse or implicite. Nor have the man or woman in some cases power to make a vow without mutual consent. Continen [...] et alia (saith Saint Augustine) vovenda non sunt a conjugatis nisi ex consensu & voluntate communi. Et si praepropere factum fuerit, magis est corrigenda temeritas, quam [...] promissio. And Periculose promittitur (saith Saint Jerom) quod adhuc in alterius potestate est. Continency and such like things are not to be vowed by married persons but by common consent of both; and if any thing be over hastily done in this kinde,Ad Arment. Ep. 45. the rashnes must be corrected, rather then the promise fulfilled. It is dangerous to promise that which is in another mans power.

2. The vow it self must be possibile, possible to be performed. As was said before of a promissory oath, so in regard of the affinity we may say of a vow, for the matter of it, it must be possibilie and licitum, 1. possible for us, and within our power. Now what is possibile, and what impossibile, may make a hard matter to define. And hence some disallow the vows made in former ages, as not possible to be kept, as to vow single life, of which we may say, that to say all may do it, is dangerous; so to say that none may do it, is no lesse dangerous. We must therefore take heed, that the Heathen man rise not up in judgement against us, who said, that Nolle in causa est, cum non posse pretenditur, the true cause is, we will not, when we pretend we cannot; we say, we have not the gift, when as indeed we want another gift, the gift of abstinence in meats and drinks, which they had in former ages, and thence came a general possibility for them to vow. But now in our dayes Tertullians saying may be verified, that multivorantia & multinubentia must go together: because there are many feastings and drinkings there must be many marriages. The Heathen man said, that libido est spuma ingluviei, lust is the froth of gluttony. Therefore men must learn to abstain, and then they cannot say they are unable to make this vow.

3. Again, the thing we vow must be licitum, an unlawful thing is not to beJudges 17. 3. vowed. such as was the vow of Michas mother, of 1100. pieces of silver, for a1 Sami. 5. 7. graven and molten image. And Absoloms vow at Hebron, to colour his treason [Page] against his father. And that of the Jews, not to eat or drink, till they had killed SaintAct. 23. 12. Paul: for voverinon debet quod Deo [...], we must not vow that which is displeasing to God; for if God will not have it paid, he would not have it vowed. Therefore Saint Isidore saith to such votaries, In malis promissis rescinde fidem, in turpi voto muta [...]; and Saint Jerom, in vovendo suit stultus; qui discretionem non 2 [...]. in hist. Iepht. adhibuit, & in reddendo impius. And Quod incaute vovisti, ne facias; that is, if the thing be sinful; if it be onely against thy profit, thou hast tied thy self to perform it. And Saint Augustine Injusta vincula rumpit justitia, for it is impia promissio quae scelere impletur, its a wicked vow, that ends and is performed in wickednes.

4. It must also be Deo dignum, a thing worthy of Gods acceptance. It must be no frivolous thing that we vow, but such as may tend to his honour, and our own good. We must promise rem gratam, a thing acceptable to God, els he will not vouchsafe to looke upon it, no such frivolous thing, as he that vowed theAmos 5. 22. shaving of his head, or he that eat the kernels and vowed to offer the shells to Jupiter.

5. For the time of vowing, it may be either in trouble or affliction, or in tranquillo, before deliverance, or after; before deliverance, thereby the better to obtain it, after, to shew our thankfulnes for what we have received; examples we have of both, approved by God; of the first in David, I will pay my vows, which Ipsal. 66. 12. spake when I was in trouble. And of the Israelites in their distresse. And this kindeNumb. 21. 2. of vow we see is allowable: for God delivered David out of all his trouble; and it is said in the text concerning the Israelites, that the Lord heard the voice of Israel, allowed of their vow. Of the other, a vow of thankfullnes, we have in the Marriners, who after the storm was over, offered sacrifices, and vowed vows: so that in a storm, and in a calm both in prosperity and adversity, vows may be made the one is a kind of prayer, obtaining help, the other a part of thankfullnes for help obtained.

6. As before we shewed, the vow must be performed, so it must be performed presently without delay. The vouendum must be with a reddendum & solvendum: for as we vow, so we must be careful to perform with God what we vow. Saint Bernard saith Juste exigitur ad solvendum, qui non cogitur ad vovendum. Vovete, In Ep. saith the Prophet David; but what then, is that all? to vow with hope to be relieved onely? no, [...] too, be as willing to perform what thou hast vowed. Paypsal. 76. 11. 50. 14. thy vows (saith he in another place) it is a due debt, and by as strong a tie and bond as thou canst enter into. Hoc exigitur hoc [...], saith Saint Augustine. It isDe vera Innoc. c. 15. and will be exacted, for it is due debt. And pay it at the day. When thou hast vowedLevit. 7. 16. a vow unto the Lord, defer not to pay it, saith the Preacher. The flesh of theEccles. 5. 3. peace offering must be eaten the same day that it is offered, nothing must be left till the morrow: and in the Nazarites vow, if any were defiled during the time of his separation, the priest must offer a sinne offering and a peace offering, and he must hallow his head the same day. It is better thou shouldest not vow, then that thou shouldest vow and not pay it. The reason he gives is, for God delighteth not in the sacrifice of fooles, pay therefore that thou hast vowed. You see still, it is a payment, not a gift; and it is such a folly not to pay, as a mounts to a grosse abuse of Gods name, and a scoffing at his most blessed and sacred majesty. Saint Augustine shall end this point. Sunt quaedam, quae etiam non voventes debemus: qnaedam etiam, quae nisi voverimus non debemus de bono conjugali. sed postquam ea Domino promisimus, [...] reddere constringimur.

I will onely adde one thing; we must not come short in our payment. GodLevit. 27. 10. wil take no composition in this kinde: we must not so much as vary in our payment, not alter nor change a good for a bad: we must rather adde then detract, if we mean to have our bond, our vow cancelled. So much for vows.

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CHAP. V.

Of glorifying Gods name from the heart. The means of glorifying it. The signes. Of causing others to glorifie it. The second part of this precept, the Commination. Reasons why such a threatening is here denounced. Gods punishing the breach of this Commandment by visible judgements. God is jealous of his name.

VVE come now from the things commanded and forbidden in this precept, and the Homogeneall duties, which are included in the first and second rule of expounding the Law, [...] the other rules, which here also take place.

For the third rule, that the Law is spiritually to be understood, so this Law of hallowing Gods name must be expounded, we must do all from the heart. Though the name be the object of speech, yet all our vsing of Gods name, by swearing, vowing, praising, or speaking of it, must come from the heart; otherwise we are all in the number of those that draw neer to God with their lips, but their hearts are far off; by this means perverting the order in Gods worship. where the heart must come first, and the lips attend it. Saint Augustine in his confessions saith Flete mecum fratres, & flete pro me, weep with me, brethren, and weep for me. Now what was it for which he desires them to weep? in the same place he declares, that in singing Psalms in the Church, Animus magis erat ad cantum, quam adid quod [...], his minde was more upon the tune, then upon the matter; which he confesleth to be a great sinne. For holy exercises performed to God with the mouth, and without the heart, when there is nothing but a noise, are but as the crackling of thorns under a pot, which make a noise; but heat little: neverthelesse he approved not this infirmity in himself; for as he saith further, it a saepe facio non sentiens, sed postquam feci sentio, I do so often, and perceive it not, but after I have done it, I perceive and feel it. And it were to be wished, that we could have the like feeling and sence of our failings in this kinde; this would be a good step to amendment,

According to the fourth rule, the means are to be considered of glorifyingThe means of glorifying Gods name. the name of God, whether by praying God, swearing by him, or vowing to him. The means or motives to make us glorify his name, are 1. To consider how God hath magnified our names, by registring them in the book of life; and not onely this to make our names glorious in the life to come, but even in this world, we are called by his name, and he by ours, we are his, and he is ours. He is not a shamed to be called Deus noster, our God, to take our name upon him, that we should not be ashamed of his name: thus he exalts and honours our name, therefore we should exalt and honour his.

2. A second means is to keep a catalogue of the famous acts of God, both of judgments and mercies whereby we may be stirred up to glorifie his name. Those that were done before our times, we either doubt of them, or think they belong not to us, or that God had glory and praise enough in those dayes, and that they are of little use to us. Therefore the counsel of devout men hath been, that is, the men of God of old, Nathan, Gad, and other children of the Prophets, every one had their [...] verba dierum, their Chronicles or Annals, or Diaries from the beginning of their times, wherein for their own remembrance, they kept catalogues of the visible judgements of God upon his enemies, and of his mercies towards his children; that so they might the morereverence him: so should we keep memorials of the remarkable passages of his providence to our selves and others, of his judgments and mercies, thereby to stir us up to glorifie his name the better; and that by comparing one with another, one shall not be an impediment to another, neither those that were before us shall seem incredible, when we see the like done in our dayes; nor those in our dayes seem strange, because the like was done before.

3. A third is, to use thatart and dexterity which was in Christ and his servants, whereby they invred themselves to take occasion from every action or creature they saw, to raise matter of glory to God; that nothing could be done, or spoken; [Page] or heard of but they would make use of it, thereby to return glory to God: a Christ, upon occasion of the brightnes of the Sun, when he was early in the Temple, took occasion to fall into a discourse of the spiritual light of the world, viz. himself, and the natural darknes of man; and upon enquirie of his followers, howJohn 8. 12. he came to the other side of the sea and upon his answer, that they sought him rather for his loaves, for another dinner, then for the miracle they saw; and uponJohn 6. 26. mentioning of Manna, he takes occasion to enter into that large and excellent sermon of the Eucharist, and the bread of life. But most notably in the fourteenth of S. Luke, where at one dinner, he takes occasion, 1. from the striving of the guests for the upper places. 2. From their inviting rich men rather then the poor. 3. From one at the table that said, blessed is he that eateth bread in the kingdom of God; he takes occasion, I say, to enter into three very [...] exhortations and admonitions tending much to the glory of God. So the Prophet Esay going down to the vineyards, Jeremie going into the potters shop, Saint Paul from the altar at Athens set up to the unknown God; they take occasion, the Prophets to convince the Jews, and Saint Paul to convert the Gentiles. Thus when we shall studie to atain to this art, by daily practise we may come to that aptnes, that nothing can be offered, but some wholsome meditation may be drawn from it, whereby God may be daily glorified.

4. A fourth means to glorifie his name, is a reverend vsage not onely of his name, but of his word, which he hath given us as a means to glorifie his name, for therefore is his word called his name, as when Saint Paul is said to carry the name of Christ before the Gentiles, that is, in the judgement of the best expositors,Act. 9. 15. his word, and the Prophet saith, They shall walk up and down in the nameZach. 10. 12. of the Lord, that is, in his word. His word is the special means to magnifie his name his name is in a special manner printed upon it. Therefore that abominable and cursed practise of sundry ungracious persons, of applying sundry sentences of his holy word to prophane libells and jests, is condemned and anathematized by all the sacred councells in former times, yea, even by the councel of Trent it self. What shall we say saith Saint Augustine, but that these men put themselves in a way, by disesteeming Gods word, to have a sleight esteeme of his name, and by abasing and prophaning his word, to come to abuse and blaspheme his name.

According to the fifth rule, the signes of glorifying Gods name, come in the nextThe fift rule. place; which may be taken from the consideration of what it is compared to.The signes. We shewed before, that to take his name was vsed in a double sence, either as a burden, or as a standard or a glorious thing: to take it as a burden in necessariis; in case of necessity, by an oath, but when our necessity is not urged but Gods glory, then we take it up as a Banner or standard; and so by the behaviour of men towards that, we may know, whether we stand rightly affected towards Gods name.

1. In the Host, they followed the standard, they stood still when it stood, and moved when it moved: so here, if we make Gods name and glory our standard, we stand affected, in our actions, meditations, and enterprises, to go so far as Gods glory calls, and no further; to be lead by it, to go when it goes, and to stand when it stands; and this when flesh and blood, and worldly powers and reasons would allure us to the contrary. If his glory commands all our actions, its a good signe we ayme at the glory of his name, whereas many, when Gods glory bids stand, they go and when that calls back, go further; and when it calls on them to go, they sit still.

2. It was a part of the Roman and Graecian discipline among the souldiers, when they entered into the camp, they sware, Pugnabo & solus, et cum aliis, they would fight for their banner alone, and with company: now this applied shews, that the greatest part of the world doth not seek his glory, for it is cum aliis, that gets God the glory, a solis he shall have little. If the rest shrink away, there are few that will keep that part of the oath to stand soil by the standard, when the Realm shall run to Apostacie.

3. Thirdly whosoever belonged to our standard, and had once professed himself of that band, it was present death, if he had either in his mouth hostile symbolum, or about him hostilem [...], if he had either the enemies watch-word or the enemies [Page] badg, it was death. Now if we apply this, we may see there are many among us, that in their outwad carriage professe to fight under Christs banner, yet their actions, their apparel &c. are T [...], badges of the enemie, and their speeches are the right watch-word of the Devil, worldly speeches, and worldly signs, which we daily wear, do prove, that we do carni et sanguini militari, fight for flesh and blood, and not for Gods glory.

4. The fourth signe is the perishing of a righteous man in his righteousnes to die for the name of God. It was the manner of the Lacedemonians at the delivery of the standard to say, [...] either bring this home, or be brought home upon it. So when Gods gives us his name, we must fight for it, and either bring it home, or be brought home upon it; we must confesse the name of Christ, and either bring this shield of faith sound to God, or die for it, rather then lose it, as Saint Paul was resolved, who said, he was ready not onely to be bound at Ierusalem, but to die for the name of Jesus.

The sixt rule requires, that not onely we gloryfie his name our selves, but that we procure others to do it, our speech must be such, as may minister grace to the hearers, such for which they may glorifie God, and not our speech onely, but our works too as our Saviour exhorts, that when men see our good works, they may glorify our father which is in heaven, otherwise if our lives be unreformed, we cause the name of God to be evil spoken of and blasphemed, we open the mouthes of wicked men, and make them say, the words we professe hath no power, our religion is a doctrine of licentiousnes, in which the power of Godlines doth not appear. And thus much for the first part of this commandment, The Prohibition.

The second part of this precept is the Commination, or penalty threatened, God will not hold him guiltlesse &c.

And here in the last place comes the penalty, or commination, for breach of thisFor the Lord will not hold [...] &c. Comma ndment. In the first place it is worth the observing, that God useth the Idiome or stile of a court of Assise in this commination, and well may he do it, for he ever keeps an assise, and delinquents of all sorts are arraigned continually, and amongst them, those that take his name in vain: and that before him (the judge) their consciences, and the devil accusing them at the bar of his justice; where the evidence will be so cleare against them, as he cannot but pronounce them guilty.

As in the second commandment God addes a threatening to the children as well as to the parents, to the third and fourth generation, to meet with that argument which some men might have for falling down before an Idol, when it is commanded by authority, they will rather change their religion, then run a hazzard of undoing themselves and their children, and bringing them to beggery, God meets with them, and tells them, neither they nor their children shall save any thing that way, but fare the worse, for I will visit saith he, this sinne upon the third and fourth generation: so here inthis commandment he annexes a penalty to meet with the sinne, because some men may think they may get some great gain, or profit somtimes by swearing falsly, therefore God sets a great penalty upon this sinne, to let them know, they shall gain nothing by the bargain. Here is a Frustra quod non erit frustra, a taking of Gods name in vain, which will not prove in vain, for he will come in judgement against them, when men think to save themselves from some danger by taking Gods name in vain, they shall finde, that that shall be their destruction, which they thought would preserve them.

2. Again vbi lapsus est in proclivi, where one is apt to fall, as here because the tongue, as Saint Augustine saith, [...] est in vdo, is placed in a glib or slippery place, therefore God sets a lock upon our lips, to keep the door of our mouth,psalm 141. 3. which lock is this threatening, Thou shalt not be held guiltlesse, If we take his name in vain, that is, If we take upon us the name of Christians, and have onely a bare profession, we frustrate Gods name, for every one that calls upon the name of Christ, must depart from iniquity; otherwise it may be said to us, as the Psalmist speaks I said unto the fools deal not so madly, and to the ungodly set not up your horns on high.

[Page] If you take upon you any other name; if you defend not his word, or defend any thing opposite to it; if in disputations you maintain false doctrine; if in your speech you bury the name of God, not making mention of it; or if you talk of it foolishly and vainly without fear and reverence; if in your talk you forget God, or speak evil of his name, by murmuring at his judgements on your selves, or envying his mercies upon others; if when you should blesse his name, you take it and apply it to witchcraft and sorceries, or to prophane jesting and scoffing; if when you should blesse others, you make use of it to curse them by it; if in swearing you take it in vain; if you vow to him and perform not; if by any of these wayes you pollute his name; Consider what follows, God will not hold you guiltlesse.

3. And it is he or none that must punish this sin, God will not hold you guiltlesse, for the world will hold you guiltlesse, little or no punishment is inflicted by men for taking Gods name. If any impair another mans name, he may have better remedie for it, then if the name of God be blasphemed; therefore because Gods name is not so much regarded by mans Law, God himself providing for it, you shall not go scot-free, if you abuse my name. The Lord will take the matter into his own hands, because men regard it so little.

Not to be held guiltlesse is the threatning. But who is he there that shall not fall into intollerable and endlesse trouble, if God hold him not guiltlesse, for every man is guilty before God: but wheras for sins of infirmity and ignorance, though a man be guilty, and contract a guilt upon him, yet God holds him not guilty, but pardons it upon a general repentance; for this sin of taking Gods name in vain, he will not remit the guilt, but he will hold him guilty; for other sins the guilt is more easily taken away: hic est totus fructus, ut auferatur peccatum, this is all the fruit, the taking away of sin; as the Prophet speaks, else we were of all men most miserable; but by this sinne there is a special guilt contracted which is not easily taken off.

God will not hold him guiltlesse, he will punish him both in this life, and in theJudgements for the breach of this Commandment. life to come: for Gods threatnings extend to both, and there is no precept given by God, for breach whereof so many threatnings are denounced, and so many fearful judgements executed in all ages.

The Blasphemer was to be stoned by Gods appointment under the Law.Levit. 24. 11.

And in another place, a curse was laid upon the perjured woman, which would make Numb. 5. 25. her thigh to rot, and her belly to swell.

In the Prophet, there is a flying book against false swearers, and their houses to consume, Zach. 5. 4. the posts, timber, stones and all.

Neither hath God punished onely private persons, but whole nations for this sin.1 Sam. 21. 1. He sent a famine in Israel, for breaking the oath with the Gibeonites.

Saul for not calling on the name of God, but consulting with witches, was suffered1 Sam. 34. 4. to kill himself, having first seen his people overcome, and his children [...].

Sennacherib for blaspheming the name of the living God, after his army was2 King. 19. 37 overcome, was slain by his own sons. God sent destruction and captivity upon aJerem. 21. 7. whole land for this sin.

Ahab, Jezabel, Baals Prophets (blasphemers under pretence of Religion) slain2 King. 9 & 10 by Jehu.

When Zedekiah brake his oath, by rebelling against Nebuchadnezzar, though aEzek. 17. 16. Tyrant, an Usurper, a Heathen, yet God threatens him; Shall he escape? shall he prosper that doth these things? shall he break the Covenant and be delivered? Acts 4 & 5. Ananias for lying to the Holy Ghost, and prophaning the name of God came to an untimely end. Whole Volumes have been written of the manifest judgements of God upon particular persons, and whole nations for this sin. Thou shalt destroy them Psalm 5. 6. that speak lies, much more those that swear falsly. And indeed a mans own mouth that lyeth, slayeth his soul: and that is the worst punishment, the punishmentWisd. 1. 11. eternal. The temporal hath a time to end, but the punishment of the life to come shall be eternal.

And the reason that God is so severe an Avenger of the breach of this Commandment, is the jealousie of his name. For if a private man be careful to preserve [Page] his good name and reputation, God is much more, because his name is a more glorious name, then any mans can be. We use to say, what is a man but his good name? Crudelis est sibi homo qui famam negligit, vel inultam sinit, He is cruel to himself, that is negligent of his good name, or will not vindicate it. Solius laesae famae duellum est permittendum, quia pari passu ambulat cum vitae, duels may be permitted (say some Casuists) for the vindication of ones name, because when a mans reputation is lost, he is as good as dead. If it be so with men, and that they will defend their good name to the death; yea, the name of a friend, or any that we receive benefit by; God is not then to be accused, if he punish those that abuse his name.

So then to conclude, if Gods name be, (as most certainly it is) most glorious in it self; How glorious is thy name in all the world? And as it is glorious, so is it holypsalm 8. 1. and reverend too; Holy and reverend is his name, saith the Psalmist: Then it must beExod. 14. 4. 15. 1. so in every one of us, it bebooves every one to use it [...] and reverently, and to glorifie it to their power. If we do it not willingly it shall be glorified upon us, nolentes, volentes, whether we wil or not; as it was upon Pharaoh, I will harden [...] heart, and I will get me honour upon Pharaoh, and all his host. Exod 14. 4. God saith of Israel, Thou art a holy people to the Lord. Deut. 14. 2. We must be as Israel, or as Pharaoh; If we glorifie him not with Israel, he will glorifie it upon us with Pharaoh: for the Lord will not hold him guiltlesse, that taketh his name in vain.

THE EXPOSITION OF THE Fourth Commandement. The Fourth Commandment. Remember the Sabbath-day to keep it Holy, &c.

CHAP. I.

The excellent order of the Commandments. Why God himself appointed a set time for publick worship. Why this Commandment is larger then the rest. Six special things to be observed in this Commandment, which are not in the rest. The general parts of it. 1. The precept. 2. The reasons. In the precept. 1. The affirmative part what is meant by Sabbath: what by sanctifying? How things sanctifyed differ from other things. God sanctified it not for himself, but for us. We must sanctifie it. 1. In our estimation of it. 2. In our use of it.

AS Gods order in all his works is most excellent (for he is the God ofThe order of the Commandments. order) so in the placing of these Commandments, it is most admirable. For, in the First, he commands us to beleeve in a God, setleth Religion in us, and shews that he, and no other is that God, and how he is to be worshipped, Intus, within. 2. In the Second he prescribeth, how we are to behave our selves towards him in our exteriour worship, and how to expresse and manifest our inward affections towards him by our outward gesture. 3. In the Third, how his glorious name ought to be magnified, by our outward expression in our words, when we converse with others. These three first Commandments contain our general and perpetual duties towards God.

Now in this fourth Precept (because men should not be left at liberty, when or at what time to perform these duties) God hath taken order for a set and certainLev. 23. 3. time to that purpose, appointing a day, whereon to do it, and that more solemnlyExod. 5. 3. in a general, or publick meeting, or Assembly, which he elsewhere calleth an Holy Assembly; or Holy Convocation: that all men together may set forth, and make publick professions of their worship of him in fear, and give him honour, [Page] praise and glory. As also to learn and be instructed in what hath past in former times, and how to behave themselves for the time to come, by laying the foundations of Religion: and lastly, to acknowledge as well the great goodnesse of God, and his benefits to us, as our duty and service to him.

It is true which we usually say, and which the Heathen man did well see, that Publicorum cura minor, the care of publick matters is the least of all other: for commonly, that which ought to be regarded by all, is regarded by few or none. And so no doubt men would have dealt with God for publick worship, had he not provided a particular day for himself, and setled it by a special Commandment; as we see in those that talk of a perpetual Sabbath, who come at length to keep no day at all. And therefore (God knowing our innate negligence in his service, which of right ought to be every ones care) did (by enacting this law) provide for a particular, and set time for it.

This Commandment being of as large, or larger extent, and more copcious in words then the second, should work in us no lesse regard, and consideration of this,Why this Commandment is so large. then of that. Nor is it in vain that God hath so enlarged it. Wee see that four duties of the second Table are ended in a word as it were. Non occides, Thou shalt not kill. Non moechaberis, Thou shalt not commit adultery. Non furaberis, Thou shalt not steal. Non falsum testimonium feres, Thou shalt not bear false witnesse. And the reason is, because civil honesty, and the writings of Heathen Philosophers, (who were chiefly guided by the light of Nature) and civil Laws urge the observing of them: and our Bars, and judgement seats condemn sins therein forbidden: but the fifth Commandment (because God foresaw our stiffenecked humours, that we would not willingly, or easily be brought under subjection) God thought it necessary to fence it with a reason. So likewise in the tenth there is great particularity used, because men are apt to conceive that their thoughts are free, and that they shall not come to judgement for using their liberty in them.

In the first Table, every Commandment hath its particular reason; but this fourth Precept hath more then any. It hath six particular respects, not to be found in anySix special things to be observed in this Commandment. of the other.

1. Whereas the rest run either barely in the affirmative, as the fifth, or barely in the negative, as the other: in this both parts are expressed. The affirmative in these words, Remember thou keep holy, &c. and the negative in these, Thou shalt do no manner of work, &c. so that a mans inclination to the breach of this Commandment, is both wayes met withall.

2. In this, This precept is not onely given to our selves, but to all others that belong to us, God proceeds here to a wonderful kinde of particularity, by a particular enumeration, comprehendeth all that with us, and by us may be violaters of this Commandment, naming all which he doth not in any of the other.

3. The other Commandments are imperative onely, and run in a peremptory way of command: whereas the word here used, though it be of the Imperative mood, yet it rather intreats then commands, Remember: and may serve as a note of separation from the other. Imperat & suadet, it both commands and intreats.

4. And whereas the reasons of the former Commandments are terrible, fearful, and threatning; in this they are easy and reasonable; the main reason of this being, that no more is required to be done by us, then was done by God himself, we ought to do it, because God hath done it.

5. Whereas none of the rest have above one reason, to perswade and move us to the duty, this hath, besides one principal, tria statumina, three other props or reasons, so that it exceeds them all, in the multitude of reasons to perswade us to the observance of it.

6. Lastly, to move and stir up our regard to this Commandment, in a more especial manner, and that it might not be thought a light matter, either to break or keep it, as we are apt to think, God hath in the very [...] of it set, notas non leves, no slight notes: Recordare, remember; and observa keep it. We must have a special care of the keeping of it, and to that end we must remember it.

Deut. 5. 12.

The Commandment hath two parts. 1. A Precept. 2. The Aetimologie, that is,The parts of this Commandment. the Reasons, or the perswasions to keep it.

The Precept contains in it, an affirmative part and a negative. The affirmative in1 The Precept. [Page] the eighth verse. Remember the sabbath day to keep it [...], The Negative in the ninth and tenth verses: in it thou shalt do no manner &c.

For the first, that we may understand it the better, we must know, what is meant by sabbath, and what by sanctifying. 1. Sabbath in the original signifieth rest, and such a rest which some labour hath gone before, a rest after labour [...], a ceasing, or intermission from labour. Such a rest is described in the law. WhenLev. 25. 3. 4. the land had been laboured, and tilled six years before God gave the people charge, that it should lie fallow and rest the seaventh year, and this was a politick law. So after the labour of six dayes, God requireth here a cessation from work the seventh day, let that be a day set apart, rest on that day.

2. The word [Sanctifie] is twice used in this commandment, in the beginning, and in the end, and is applied to two. 1. To God in the end (verse 11.) The Lord what is meant by sanctifying. blessed and sanctified it. 2. To man (vers. 8.) remember the sabbath to sanctifie it.

Now it is a rule in divinity, that when any word is given to God, and man both, it is to be applied in a different respect, and so here this word ascribed to God, is to be understood, sub modo destinandi by way of appointing it so to be: and to man sub [...], by way of applying it to that it was appointed. So when God appointeth any thing to an holy vse, he is said to sanctifie it, and when man applieth it to the use to which God hath so appointed it, he is said also to sanctifie it.

As it is sure, that by nature all men are alike before God, and differ not by nature,How things sanctified differ from others Lev. 20. 26. so may it be said of bread, water, wine, dayes &c. by nature all are alike, and one is not more holy then another. Yet in the law, saith God, concerning the Israelites, I have separated you from other people, that you should be mine. When God setteth man a part that he should be his, either as a minister in the Church, or as a Magistrate in the commonwealth, then this his separation, or putting a part, is the beginning of his sanctifying.

So water, which is separated from common uses, and destinated to [...], and the Creatures of Bread and wine, in the administration of the Lords supper, there is naturally no more in them, then in the other of the like kinde, till they be so separated and set apart from the other, and appropriated to God, and holy vses. So may we likewise say of dayes; naturally there is no more holines in one then in another: onely Gods ordinance, by separating one day from another for himself, makes it to be more holy then the rest.

Now it is the nature of such things, whether it be man or beast, so separated from common vse, and thereby sanctified to the Lord, that they must continue so, and beLev. 27. 28. 26 neither bought nor sold, nor other wayes alienated, Therefore we finde, that under the Law, the Tabernacle and whatsoever was vsed in it about the service of God, must be put to no other use, the fire-pans, flesh-hooks, [...] made for the sacrifice, yea the basest instruments to stir the fire, and the meat in the caldron, whereof a libamen Exod. 28. 29. 30. or offering was to be, should not be put into any other; nor the pots on no other fire nor the snuffers to any other lamp but to these in the Tabernacle. So this is the nature of a thing sanctified, and it therein differeth from other things, that what is sanctified or separate for God, must not be converted or applied to any other use, and so for dayes, such as are sanctified or set apart for God, must be applied to no other use, unlesse God himself or his church by authority from him and that upon grounds warranted by God, dispence therein in some special cases. Other things may bedone in part upon other dayes, but not upon this. The Psalmist (as before) saith, he will meditate every day and night; and every day he wil praise God and give thanks psal. 1. 2. 145. 2. 55. 18. 119. 164. to him: and in the evening, morning and at noon day, (thrice a day) he will pray. Nay seven times a day he will praise God: yet all these are but on part of the day for in the six dayes other things may be joyntly done, with those holy exercises, and may lawfully take up a part of the day: but this day being a most holy day, as separated to Gods use and service, must be sanctified, not in part, or joyntly with other imployments, but must solely be kept to his service and use.

Now a question may arise, whether God sanctified this day to himself, or toGod sanctified, this day for us. Tit. 1. 15. us? Certainly the Apostle tells us, that omnia munda mundis, all things are cleane to the clean: and God is most pure and holy, and therefore needs nothing to be sanctified to him therefore this sanctifying must needs be for us. And the same Apostle1 Tim. 4. 5. [...], this is the will of God even your (not his) sanctification, for without holines Thess. 4. 3. [Page] none shall see God: and therefore to the end that we might be holy, did he sanctifie this day, his word and other things &c. And so by the second part of sanctificationHeb. 12. 9. by annexing a blessing to this day, he blessed it and made it holy, as in the Sacrament of the Eucharist he blessed the bread (and his dicere) is facere he gave it power to increase holines in us. And as to the bread there, so to this day here, he hath annexed a special blessing, whereby it is sanctified to us, and that in a twofold respect. 1. Relative, as applied to the means of holines, prayer, word, &c. As a thing may be said to be holy, as the place where Moses stood, as also, all that belongedMat. 26. 26. to the Tabernacle, because they were applied to the means of holines. 2. Effective, Exo. 3. 5. in regard of the fruit of holines, which is wrought in us on that day, and practized in our selves, Sanctificamini et sancti estote. Be sanctified and be holy.

So that all which hath bin said, amounteth to thus much. God hath set apart or sanctified this day, to the end that it may be applied wholly, either to the means of sanctification, as hearing the word, prayer, meditation, and other religious duties; or to the practize of sanctification, by these means wrought in us. And he sanctified it or gave it a blessing, that what means we use this day of sanctification, shall be two fold blessed, and of more effect and force to us, then what we do upon another day, not sanctified and set apart as this is.

Now seeing God hath so sanctified it, it is our duties, that as he hath sanctified it, with is blessing, we must do the like, and sanctifie it too, which consists in two things. 1. In our estimation and accompt of it, which is for our judgement.

2. Secondly in the use of it, which is for our Practize.We must sanctifie it.

1. We must account of it in our judgement as a day holy unto God, not as a common day: but as a Prince is sacred among men, so this is to be reputed holy among [...] in our judgement. dayes, a day of dayes: that of God to S. Peter must be our Rule, What God hath Act. 10. 15. sanctified, make not thou common.

2. For use, that we so use it. This use is well set down by the Prophet. We must 2 In our practize. not do our own work. No common thoughts are to exercise our brains: and as our thoughts must be taken up with common affairs, so neither must our communication [...]. 58. 13. be of such things, nor our practise; but our thoughts words and actions must be sanctified, and such as tend to the practise of holinesse. For (according to that of the Prophet) If that which is sanctified touch that which is common, it imparteth not holines to the thing prophane or common; but the common polluteth the thing which is sanctified: Agg. 2. 13. so that the touching, or dealing in any unholy action that day is a polluting of the day. This we must take heed of, else, as our Saviour saith in another case, A womanMat. 5. 25. may be chast, yet adultery may be committed, if a wicked eye look upon her to lust after her: so though holy things remain holy in themselves, yet we may pollute them, and make them unholy, (as much as in us lieth) by our polluted actions.

CHAP. II.

What is commanded here. 1. A rest. 2. Sanctification. Rest is required not for it self, but for the duties of sanctification. Reasons that the Sabbath is not wholly nor principally ceremonial. Addition 21. out of the Authors other works declaring his meaning in two things. 1. That the Lords day is jure divino. 2. That the [...] Sabbath is abolisht by Christs death, proved by him at large, out of Scriptures, and Antiquity, in his speech against Trask in Star-Chamber.

NOw here are two things, and both commanded, but not alike or equally, but the one for the other. 1. The first is Sanctification which is the last end and drift of God in this commandment, and that which is required for it self. 2. The otherOf the rest required not for it self. which is the means subordinate to it is Rest without which, sanctification of the day cannot be had, as God requireth.

To make it plain. The heathen by the light of nature could see, that every thing is then best ordered, when it hath but one Office, and is ordained to do but one thing at once, for whatsoever would be throughly done would be done alone: the reason is, because we are res [...], [...] creatures, and if two things be done [Page] at once, and together, one will be done imperfectly, because our thoughts will be distracted between both, for part of our thoughts will be taken of, when they are set upon several objects. so that we cannot wholly intend two things at once. It was Adams case in the state of Inno cency: for he having a natural soul and finite, was not able to intend the dressing of the garden commanded him, and the sanctificationGen. 2. 15. of the sabbath together, and therefore God would have him imploy six dayes upon the first, and blessed the seventh day to be bestowed in his worship. And thisGen. 2. 3. was the end why God instituted, blessed, and sanctified the seventh day, for a remedy against distraction, especially in the solemne worship of God, which is enough to take up the whole man, and ought to be without all distractions and therefore permitteth none to be intent to any other thing during the performance of it.

Now if Adam in that estate could not be free from distraction, much more have we need of remedy against it. And therefore is this rest and ceasing from servile work commanded, to free us from it, and to further our sanctification: and thus cometh in this rest, because this total sanctification cannot be performed without ceasing from labour and doing our own works: for without rest we cannot sanctifie: and if our rest should hinder our sanctification it ought to be taken away and omitted.

And indeed our Saviour Christ acknowledgeth, that man was not made for Mar. 2. 27. the rest, but for sanctification. Sanctification was his end, and man was created and made for that. Rest is but a subordinate end, and man was not made for it, but rather rest was made for man. Rest is but the means to attain to sanctification which is mans end, and that for which he was made. For as the Apostle saith of bodily 1 Tim. 4. 8. exercise, it profiteth [...], so it may be said of bodily rest, that bodily rest profiteth little, or indeed nothing at all, except it be applied to sanctification which is the end: nor doth God approve of it without this but wholly disliketh it.

The scope of this reverend Author, is not here to prove, that the command of theAddit. 21. The Jewish Sabbath whether Ceremonial. sabbath is wholly Moral, and in no part ceremonial, but to prove against the Anabaptists, Familists, aud other sectaries, who denie all distinction of dayes under the Gospel, that it is not wholly or principally ceremonial, as his reasons do plainly shew; for that it is so in part, is confessed afterwards, where the Author saith, that the strict rest enjoyned the jews, of not [...] a fire, nor dressing meat on the sabbath, was ceremonial, and obliged onely the jews. Nor can it be imagined, but that he know very well, that as the sabbath was a type of Christs rest in the grave, of our daily rest from sinne, and of our eternal rest, Heb. 4. And as it signified a rest from the Egyptian servitude, Deut. 5. That in these respects it was ceremonial, and is abolisht.

And although his opinion seems to be, that the Lords day which we observe, instead of the sabbath, is jure divino, (in which point learned men do differ, and of which we shall speak something hereafter) yet, that the [...] sabbath, which as it concerned the jews in a perculiar manner, is litterally injoyned by the fourth Commandment, is abolisht by the death of Christ, is his opinion clearly expressed elswhere.

Of the [...] he speaks in one of his sermons of the resurrection, on 1 Cor. 11. 16. whereSerm. 13. of the resurrection. page 529. [...]. 1. 10. labouring to prove the feast of Easter to be as ancient as the Apostles, among other arguments he brings one from the Lords day, in these words. But we have a more sure ground then all these. The Lords day hath testimony in Scripture: I insist upon that that Easter day must needs be as ancient as it. For how came it to be the Lords day, but that as it is in the Psalm, The Lord made it? And why made he it? but because thepsal. 118. 24. Aug. Epist. 119. 13.stone cast aside (that is Christ) was made the head of the corner? that is, because then the Lord rose, because his resurrection fell upon it. Where he plainly affirmes, the Lords day to be so made, by the Lord himself and that because Christ rose upon that day.

Now for the other point, that the jews sabbath was ceremonial, and abrogated by Christs death, is proved at large by his speech in star-chamber against Trask, published inter opera posthuma, where among other things he speaks [...].

The Apostle (inter alia) reckoning up diverse others concludes with the sabbath, [Page] and immediately upon it addes; Which all are but shadows of things to come, (Sabbath and all) but the body is Christ. The body had, the shadow to vanish; that which was to come, when it is come, to what end any figure of it? it ceaseth too. That to hold the shadow of the Sabbath is to continue, is to hold Christ the bodie is not yet come.

It hath been ever the Churches doctrine, That Christ made an end of all Sabbaths by his Sabbath in the grave. That Sabbath was the last of them, and that the Lords day came presently in place of it. Dominicus dies Christi resurrectione declaratus est Christianis, & ex illo caepit habere festivitatem suam, saith Augustine, The Lords Epist. 119. 13. day was by the resurrection of Christ declared to be the Christians day, and from that very time (of Christs resurrection) it began to be celebrated as the Christian mans festival.

For the Sabbath had reference to the old creation, but in Christ we are a new Creature, a new creation by him, and so to have a new Sabbath, and vetera transierunt, no1 Cor. 5. 7. reference to the old, We.

By whom he made the world (saith the Apostle) of Christ.

So two worlds there were. The first that ended at Christs Passion (saith Athanasius)Hebr. 1. 12. And therefore then the Sun without any eclypse went out of it self. The second which began with Christs resurrection, and that day initium novae creaturae, the beginning (and so the feast) of them that are in Christ a new creature.

It is diduced plainly.

The Gospels keep one word all four, and tell us Christ arose, [...], una sabbatorum, (that is, after the Hebrew phrase) the first day of the week.

The Apostles, they kept their meetings on that day, and S. Luke keeps the very same word exactly, [...] (to exclude all errour) on that day they were [...], (that is, held their synaxes, their solemn assemblies, to preach, to pray, to break bread, to celebrate the Lords supper, [...], the Lords supper on the Lords day: for these two onely (the day and the supper) have the Epithet of [...], Dominicum, in the scriptures to shew, that Dominicum is alike to be taken in both.

This for the practise then.

If you will have it in precept. The Apostle gives it (and in the same word still)1 Cor. 16. 2. that against [...], the day of their assembly, every one should lay apart, what God should move him to offer to the collection of the Saints, and then offer it. which was so ever in use: that the day of oblations: so have we it in practise and [...] both, even till Socrates time, who keeps the same word still. [...]. 5. cap. 22.

This day, this [...], came to have the name of Dies Dominicus in the Apostles times, and is so expressely called then, by Saint John in the Revelation. Revel. 1. 10. And that name from that day to this hath holden still, which continuance of it from the Apostles age, may be deduced down from father to father, even to the Council of Nice and lower I trust, we need not to follow it, no doubt is made of it since then, by any that hath read any thing. I should hold you to long too cite them in particular, I avow it on my credit, there is not any ecclesiastical writer, in whom it is not to be found.

Ignatius,Ad [...]. whom I would not name, but that I finde his words in Nazianzen,1 Tom. [...]. in patrem.Justin. Martyr [...]. 3., Dion, sius Bishop of Corinth,Euseb. l. 4. in Euseb. lib. 4. IrenaeusJustin. 1. 115, Clemens. AlexandrStrom. 7.. Tertull De Idol.. Origen Con. Celsum., CyprianEpist. 33., every one.

And that we may put it past all question, Justine Martyr, who lived in the very next age to the Apostles, and Tertullian who lived the next age to him, both say directly, [...] solemn assemblies of the Christians were that day ever, on Sunday [...], saith Justine, die solis, saith [...], and leave the [...] to their Saturn: (either incap. 23. their Apologies, offered by them to the Emperours) Justine made two, in his second: Tertullian but one, the sixteenth chapter of his: that of the true day there can be no manner of doubt.

A thing so [...], so well known, even to the Heathen themselves, as it was (in the Acts of the Martyrs) ever an usual question of theirs (even of course) in their examining. What? Dominicum servasti? Hold you the Sunday? and their answer known; they all aver it. Christianus sum, intermittere non possum, I am a Christian, I cannot intermit it, not the Lords day in any wise. These are examples enough, I will adde but an authority and a censure, and so end.

The authority I will refer you to, is of the great Athanasius, great for his learning, [Page] for his vertue, for his labour, and for his sufferings, but above all, great for his Creed. Tertullian had written a book de cibis Judaicis, (which we have) so another de [...] Judaico, which we have lost, but it is supplied by Athanasius his book de sabbato &circumcisione (for he puts them, and so they must go together, Circumcision and the Sabbath) In which he is so clear and so full, for the abolishing of the [...] day, and the succeeding of the Lords day in place of it, as no man can wish more, and the treatise is no long one neither.

Now as in the other of meats, so in this will I end with censure. It is of the Councel of Laodicea (more ancient then the first of Nice) and of so special account, as we finde it cited by S. Basil: nay, as we finde four of the Canons made in this Council, taken out of it, and transferd and made four of the Canons of the great Council of Nice, such was the Authority it was had in. It is in the twenty ninth Canon, and of the authentical great book acknowledged in that of [...] the 133. Thus it is, That Christen men may not [...], or grow [...], that is, not make the Sabbath or Saturday their day of rest, but they are to work that day (this comes home) giving their honour of celebration to the Lords day. And if any in this point be found to [...], let them be Anathema a Deo &christo, to God and Christ both. Thus far this learned [...]; by which discourse made and penned in his latter years, it appears fully what his opinion was in this point of the Sabbath, and how his meaning is to be expounded in this point of the morality of the day. See more of this subject in the third Chapter, per totum.

There is here besides in the Commandment another word [Remember] which because it is properly of a thing past, it referreth us to some time or place before: and there is no mention of the sabbath but in two places before: the one of them is in Exodus, but that is not the place here meant: for God in the end of the Commandment adding [God [...] it, &c.] referreth us to that other place where those words are; namely to, Genesis 2. 3.

And by this occasion falleth in that first question about the morality of the day: many think the sabbath is meerly a ceremony, and are perswaded that it is so, and therefore hold, that men are not bound to sanctifie it since Christs time, it being abrogated by him. In answer whereto we are to follow our Saviours rule, who in the case of Polygamie, bids us inquire how it was ab initio, from the beginning, to call it to the first institution: for the first institution is that which will inform our judgements best, and the first end which appears by the institution is the true end.

A thing is not said to be meerly ceremonial, if a ceremonial use or end be annexed to it, for then scarce any of the ten Commandments but should be ceremonial, for they have many of them some ceremony annexed to them.

But that is to be accounted ceremonial whose first and principal end is to be a ceremony, and to type out something, which this day of rest cannot be said to do. The reason is, because Paradise and mans perfection cannot consist with ceremonies, a ceremony cannot agree to the state of mans innocency.

This is to be understood of such Ceremonies as had reference to Christ as a Redeemer, Annot. 23. of Ceremonies. and so the ensuing words expound these, for otherwise ceremonies which have a moral signification, or were instituted for other ends might stand with mans estate in Paradise, for what was the tree of life but a ceremony.

And the reason of that is, because that before there was a Saviour, there could not be a type of a Saviour, as ceremonies were; and before there was sin, there needed no Saviour: and so consequently needing no Saviour, there needed no ceremony, and needing no Saviour, nor ceremony, it could not be ceremonial.

But this was it, that Adam (having in the six dayes a natural use in his body of the creatures) should for the glory of God on the seventh day have a spiritual use and consideration of them in a more special manner. And although there might be a worship performed to God on other dayes, yet that it might be more solemn, publick, and universal, and the heart of man more free from distraction, and wordly avocations, God therefore would have a speciall day dedicated to his honour and service, wherein the Creature should solemnly performe his homage to the Creator, and this was the first generall end, though other ends were after added: as in Deuteronomie it pleased God to adde this reason, that the People should remember their Delivery out of [Page] Egypt, but this was but finis posterior, a particular and after end, and accessory. And it were well if we might adde to our dayes of rest the memory of benefits received. And in Exodus God yieldeth a reason taken from a politick end, that our family and cattel may rest, and return more fresh to their labour.

And if any will say, that besides these ends, there was prefigured by this rest, that rest we shall have from sin; Its true, but yet that is but an accessory end. As in the Sacraments of Circumcision and Passeover, besides the general ends of their institution, which were to seal and signify Gods preventing and following grace, there were other ends typical and accessory: as that of Circumcision did signifie the Circumcision of the heart, and the Passover the sacrifice of Christ offered upon the cross. In which respects, though those two Sacraments are abolisht, yet the Sacrament of initiation, and another of our confirmation in grace are still continued, to wit, Baptism and the Lords supper, according to the general ends of the two former Sacraments, which ends do still remain. So though the Sabbath or seventh day from the Creation be ceased, yet there is another day still remaining, because the end of keeping a day is immutable from the beginning, to wit, that God might be honoured by a solemne and publick worship.

This reason of it self is so forcible and plain, that without bringing in a manifest absurdity it cannot be denyed and avoided. When they see these ends carry us to the Institution, and that in Paradise where no type or Ceremony was, they seek to avoid it by saying, Its true, that God sanctified it in Paradise, but Adam never kept it, neither was it kept till immediately before the Law was given: which may seem to be a very absurd thing, that God should sanctifie a thing two thousand years before it was to be put in practise. This is like to that assertion of those Hereticks, that held, the materia prima to be made by God many years before the world it self, and that it abode by him, till the world was made. But they are confuted by the Fathers thus, That no wise man will make any thing to be many years by him, before he shall have occasion to put it to any use. And therefore much lesse would God bless this day before there should be any use of it: to make rem ante usum.

1. We must understand, that God in Deuteronomy seemeth to make a distinction between Ceremonies and the Moral Law, Deuteronomy 4. 13, 14. as, that the one proceeded from himself immediately: the other by the ministery of Moses, so also Deuteronomie 5. 31.

2. Again it breeds confusion, and breaks order (a thing which God misliketh) if any thing meerly ceremonial and not in some sort moral should be placed among the ten Commandments. One of the Fathers upon the words [Nunquid & Saul [...] inter Prophetas? Is Saul also among the Prophets?] saith, that Saul being no Prophet by profession, est heterogeneus, of another kinde, and an irregular person among the Prophets: so it will fall out to be against order, for a meer ceremonial Precept, to stand in the midst of moral Commandments. For every ceremony or type of the Law, is as it was a foretelling of something in the Gospel; so it must be referred to the Gospel, as the shadow to the body. And indeed no typical ceremonies are in their own nature, for the type or ceremony is to cease when the substance comes, as the shadow when the body appears. But this Commandment for the substance of it, continues in the time of the Gospel.

3. Thirdly, this being a principle, that the Law of Moses (expressed in the Decalogue) is nothing but the Law of nature revived, and the Law of nature being a resemblance of Gods image. If we say this precept is in its substance ceremonial, then we must also say, that in the image of God something is ceremonial, not to abide, but for a time onely: but all things in him, and in his image are eternal according to his Nature.

4. In the Law of grace, Christ delivering the sum of the ten Commandments to the Scribes and Pharisees, Thou shalt love the Lord, &c. theres no question, but that it is the sum of the Decalogue, and therefore therein is included the religious observation of the Sabbath, and so it will be for the substance moral, as the love of God is, in which it is contained, or else our Saviour had delivered an imperfect sum.

5. Again, it is dangerous to hold, that any precept in the Decalogue is ceremonial: for by this the Papists (as Parisius and Politianus) will bring another of them to be so, and will say, that the second Commandment concerning images is ceremonial, and [Page] then why not three as well as two, and so four and five, and all. The best way therefore to hold the duties eternall, and to keep them without blemish is to deny that any of these ten precepts is ceremonial in the substance or nature of the Commandment, but that they are plainly moral.

6. To come to the time of the Gospel. We hold that all typical ceremonies of the law are ended and abrogated by Christs death. Then if the day of rest be not abrogated by his death, it is not a meer Ceremony or ceremonial. And that it is not, is plain by our Saviour himself for his denouncing the destruction of Jerusalem bids them pray that their calamity fall not in the winter, nor on the Sabbath day: Now we know that Jerusalem was destroyed many years after Christs death, when all ceremonies were ended. Therefore if Christ knew that the Sabbath as a ceremony should be wholly abrogated by his death, his counsel might well have bin spared, that they should pray that their flight might not be on the Sabbath day, Matth. 24. 20. which if it had been quite abolished, should have been no day.

Again in things meerly ceremonia', there is not commutatio, a change, but abrogatio, an abrogating of them wholly: but we see in this matter of the Sabbath, there is commutatio, not abrogatio, the Lords day is appointed instead of the Sabbath; but no total abrogation of the Sabbath. Thus the seals of the Covenant though they had something typical, yet being in their general nature moral, therefore they are changed, but not quite abrogated, whereas in things meerly typical, theres no maner of commutation, but they are clean taken away: for Christ having broken down the partition wall, Ephes. 2. 14, 15. hath wholly taken away the law of ordinances, &c. But it is manifest, that instead of the Jews seventh day, another seventh day was ordained in the Apostles dayes; therefore as the ministery and seals of the Covenant, and the chief place of it, to wit the Temple, were not abolished but changed, as having a moral [...] in them; so also was the day of the Covenant; for we read. Acts 20. 7. that the [...] and Disciples came together on the first day of the week, to hear the word, and to break bread, and in 1 Corin. 16. 2. the Apostle wills them in their meetings on the first day of the week to lay aside for the poor, and Revel. 1. 10. it is plainly called, [...], the Lords day.

So that we see in the whole time of the Apostles it was not taken away, but changed by them, and therefore cannot be a meere ceremonie, nor of the nature of the types of the Law. But when the old Covenant ceased, then ceased the Ministery thereof: the Priesthood of Levi was changed, and given to choice men of all Tribes, and instead of it is our Ministery. And as the seals of the Covenant ceased as of Circumcision and the Paschal lamb, and in place thereof came our Sacraments of Baptism and the Lords supper: so the day of the old Covenant is taken away, and instead thereof is put the Lords day, none of them in the first end being ceremonial, but having a continual use, and to last as long as the Church militant.

The reasons which might seem to have moved the Apostles to change this day may be fitly taken from the Institution of the Sabbath in the time of the law. For as then nothing was more memorable then the day of the creation: so when it pleased God that old things should cease, and that there should be a new creation, and that there was a benefit, that did overshadow the former, the benefit of redemption; therefore when that was accomplished by Christs resurrection, from that day we celebrate the memorial of it on the first day of the week, and whereas that other great work of the sending the holy Ghost, which was fifty dayes after, concurd on the same day, whereby that inestimable benefit of sanctification and speaking with strange tongues was conferred upon the Church, and because the memory of the benefit of the creation may also be kept on the first day of the week, as well as on the last. Hence we may see upon what great reasons this day is establisht, wherein do concur the three special works and benefits of the three persons to be for ever thankfully remembred, viz. that of Creation by the Father, Redemption by the Son, and Sanctification by the holy Ghost. And so much for the clearing of that point.

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¶ CHAP. III.

Additionall considerations upon the doctrine of the Sabbath, laid down in seven conclusions. 1. It is certain some time is to be set apart for publick worship, [...] by School-men, Canonists, and reasons. 2. Certain that the law of nature doth not dictate the proportion of seven or any other in particular. 3. It is most probable that the seventh day was appointed by God from the beginning, as a day of publick worship in memory of the creation, and did oblige all mankinde: though the symbolical or typical rest afterwards was enjoyned to the Jews onely: this proved from Scripture, Fathers, Jewish Doctors, late Divines, reasons, &c. How the Fathers are to be understood that deny Sabbatizing before the Mosaical Law. 4. The Lords day is of divine institution, proved by Scripture, Fathers, publick declarations of the Church, Edicts of Princes, Canonists some School-men, late Divines. 5 The fourth Commandment is in force: for the moral equity, that at least a seventh part be given to God; literally it requires onely the seventh day from the creation, not a seventh day. The day altered by the Apostles by special authority. 6. The rest of the Jewish sabbath partly moral, which continues still: partly symbolical, which is expir'd. How the rest of the Lords day differs from the rest of Iewish sabbath, rest from ordinary labours forbidden by God, but the special determination left to the Church. How the Lords day succeeds the sabbath. 7. The sabbath kept with the Lords day by the Primitive Christians till the Council of Laodicea was not in a Jewish manner.

The whole doctrine of the sabbath and Lords day handled in seven conclusions.Addtion 21.

FOr the more cleare understanding of this point of the sabbath, and of the reasonsThe whole doctrine of the sabbath and Lords day handled in 7 conclusions. which are here produced, and of this discourse upon that subject, I shall briefly lay down that which I conceive most agreeable to the truth, in certain propositions or conclusions distinguishing things certain from such as are onely probable, and submitting, all to the iudicious and learned reader.

1. It is certain that some time ought to be set apart for publick worship, and that this is required by the law of nature, which dictates to every one, that asvide Scholast in Sent. 3. d. God ought to be worshipped, so some special time must be set apart for that imployment:37. et in 4. d. and therefore as when God created the world, he is said to have concreated time with it, so when he commands a publick worship, he commands27. et. 38. et in Tho. 2. 2. q. withall some time for that use, without which it cannot be performed; and therefore112. Summistas. verbo. Ferie. et in Dominca. val to 3. dist. 7. it is confessed by all divines ancient and modern, and by men of all professions (except familists and such fanatick spirits) that some time ought to be set apart for holy duties, as due by the immutable law of nature morale est quantum ad hoc, quod homo [...] aliquod tempus ad vacandum divinis &c. saith Aquinas, secunda Suar. to. 1. de Religione l. 1. Navar. c. secundae q. 112. It is moral, that every man depute some time for religious duties; and with him joyntly agree all the rest of the Schoolmen, modern divines and13. et 15. Sot. l. 2. de Just. &. iure. Canonistas in Cap. 1. de Feriis Eccles. polit. p. 378. others. The very law of nature, saith our learned Hooker, requires no lesse the sanctification of times, then of places, persons, and things; for which cause it hath plased God heretofore, as of the rest, so of times likewise to exact some part by way of perpetual homage. And so we finde the Heathen, which had no other then the law of nature to direct them, had their solemne feasts and set dayes appointed for the worship of their supposed deities. This therefore I lay down as certain because questionedby none,

2. I conceive it to be likewise certain, that the law of nature doth not in particular dictate, what day or time ought to be set apart for publick worship, but that the determination of the time or dayes in special, is from positive laws, either of God or men, and therefore that the limitation of a seventh day, or the 7th day from the creation, or any other particular proportion cannot be deduced necessarily from any natural principle, but must be referrd to some positive law either divine or humane. [Page] This appears in that there can no natural reason be given, why one day more then another, or why a seventh rather then a sixth, or eighth, should necessarily be consecrated to God, all dayes being in themselves alike, and none in themselves more excellent then others, those things which are natural, and simply or purely moral, are evident to all by the light of nature, or may by necessary consequence be deduced from some principle which is evident, such laws concern things good or evil in themselves; and therefore do immutably binde all persons in all places alike: but the limitation of a special day is not, it is neither a principle evident in it self, nor can by necessary consequence be derived from any such principle, and therefore cannot be referred to any natural law or dictate of reason. Therefore not only the schoolmen generally (nemine contradicente) with the Casuists and Canonists, but the most modern divines, some few excepted, do generally agree in this, as well as in the former conclusion; and though some make the observation of the Lords day under the Gospel to be unchangable, and so in some sort moral, as the sabbath was under the law; yet this they ground not upon any natural law, but upon positive divine Law: and those that seem to make it a dictateDeut. 5. 15. & 24. 18. of nature, mean nothing else, but that there is a congruity in reason, and that this time being fixt by Christ is unalterable by any humane power. The reason given by some, why a memento is prefixed before the fourth Commmandement, and none else, is because that Nature doth not dictate any particular day, and therefore men need to be put in minde of the day appointed by God. Filencius tract. 27. cap. 1. n. 4. Ex Thom. 1. 2. q. 100. a. 7. & 2. 2. q. 122. a. 4. ad. 3. Bonavent. Richard. & aliis in 3. Sent. Dist. 37. and before them S. Chrysost. saith, that the Sabbath is a precept not made known to us by our Consciences, as the other precepts are, and that God therefore gives reasons of this, as because he rested the seventh day, and because they were servants in Egypt, &c. whereas in those that are purely moral, as, Thou shalt do no murther, &c. he gives the Precept barely without any reason at all, and that because our consciences had taught us this before, and because he speaks to those that knew reason sufficient. Tom. 6. p. 542. Edit. Savil.

3. It is probable that the seventh day was appointed by positive divine law, from the begining, as the day for publick worship to praise God for the creation of the world, &c. and so did oblige all mankinde; though as a Sabbath or day of symbolical rest, it was afterward particularly given to the Jews by Moses. For it is the opinion not only of some Jewish Doctors, but of learned men among our selves, that in the 4h Commandment, the sanctifying of the seventh day, and the rest then commanded, are several distinct things, and that the first refer to the creation of the world, as the cause; the other to the Egyptian bondage out of which they were delivered, and that therefore the one belonged to all men, the other onely to the Jews, for which cause the Sabbath is said to be a signe between God and them, Exod. 31. 13. of which opinion seem to be Irenaeus lib. 4. cap. 30. and Euseb. hist. 1. cap 4.

And thus that of Genesis 2. of Gods blessing and sanctifying the seventh day, may be expounded cleerly and litterally without any forced interpretation, that God did then sanctifie and appoint that day to be kept holy by a joyful remembrance of the creation, and by other holy duties solemnly to be performed to him as Creator of all, that being the birth day of the world, Phil. de mund [...]. and from him Reginald. prax. which God the Lord of all would have observed; as Princes, who appoint the birth-day of their sons to be kept by their subjects.

For though I know diverse learned menAbulensis Parerius, Lorinus, panlus Burgen. Vatab. in Genes. Musculus, Galatinus. &c. Brerewood, Bp White. Dr Dowe, and others., both ancient and modern do otherwisel. 19. c. 1. expound the words, either of Gods sanctifying the day in himself, by a rest or cessation from those emanations of his power and goodnesse, or by destinating the day to be observed afterwards, or that the words are spoken by anticipation, viz. that Moses writing that history after the Sabbath was given, saith that Gods resting on the seventh day, was the cause why afterwards, viz. when the Law was given, he sanctified that day; yet the other exposition seems to be more cleer and genuine, that the sanctification by holy duties was commanded then, and that the rest from all labours was one of the ceremonies given afterwards to the Jews. And to this those words of Moses, Deuter. 5. 12. seem to relate: when after the Commandment of sanctifying the Sabbath day, he addes, As the Lord thy God hath commanded thee, to wit, long before from the beginning of the world, and in Exod. 20. 10 [Page] I take the same to be the meaning of the words (the seventh day is the sabbath of the Lord thy God) that is, the day consecrated to God from the beginning. ThereforeAnnal. [...]. [...] collects from those words in Job 38. 4. 7. where wast thou when I laid the ad diem 7. foundations of the earth when the morning stars sung together and all the sons of God shouted Sect. 2. for joy? that upon the seventh day when the world was finisht, the Angels, who who are stiled the sons of God kept the sabbath. And though I will not peremptorily affirme that the Angels kept it, yet I take it to be very probable, that the people of God, the Patriarches and other holy men as they had publick sacrifices and forms of worship, so they had some set times for the ordinary performance thereof, which is most likely to have been on this day, it is hardly credible that in the time of Enoch men should separate themselves from the sons of Cain, by calling upon the name of the Lord (that is by some publick worship, and as learned Drusius thinks by some publick forms or liturgies) without some set and solemn time forDeus amit. in Gen. 4. 26. the performance thereof. And Calvin himself (though far from the sabbatarian errors) yet thinks, that the frequent sacrifices performed by Abraham, and the other Patriarches,Calv. in Exod. 20. in precept 4. so Mercer in Gen 2. 3. peter Natar oc. were usually upon this day, and therefore concludes it probable, that the sanctification of it was before the Law. And seeing there never was any nation in the world, but had some certain and set dayes for their religious exercises, can it be imagined, that the people of God for those many hundred years before the flood, and after, even when they were grown into great multitudes in Egypt,com. [...]. 2. when they lived for divers hundred years, should all that time be without any certaincap. 7. Rivet in Gen. 2. Exercit. 13. See also the learned Grotius in expos. decal. in precept. 4. Junius in Tertull. Apo. time when to worship God, that they should have their sacrifices, their priests viz, the eldest of the family their altars, and consecrated places, their tithes which was Gods portion, (appointed by divine positive law from the beginning, as may be elswhere proved) and yet have no certain dayes for solemne worship this seemes to me altogether incredible especially if we consider that it is morally impossible, that religion should long continue and be preserved among any people without some certain time for the publick exercise thereof. And thereforeHookers polit. l. 5. n. 17. though there be no expresse mention of any such dayes, yet I make no question but they observed some, and if any, then surely this day. Besides, the ceasing of theExod-16. manna to fall upon the seventh day, for some time before the Law was given, is an argument that the sabbath was known before as a day sacred to God, though it begun then first to be kept as a day of rest, which was afterwards prescribed by a law. And hence it was that some relicks of this day were found among the Heathen (though much obliterated because not written in their hearts by nature) and a high esteeme they had of the seventh day, as appears by Clem. Strom. 5. Euseb. praepar l. 13. c. 12. who out of Hesiod, mencions [...] lux septuma sancta 10 Septius Adv. Appi. l. 2. circa finem & Philo de die septimo, shew that there was no nation so barbarous but that they honoured the seventh day, and that it was the holy day not for one nation but for all the world. The same is gathered from Homer and Callimachus by Clem. Alex. Strom. 5. The like we finde in Theophilus Ant. lib. 2. ad Autolicum, Suetonius in Tiberio 32. Philostratus l. 3. c. 13. Dion. Carthus. l. 33. Lucian, Tibullus, and others. And wheras Iustine Martyr, Tertullian, and others of the fathers say often that before the law holy men pleased God without keeping the sabbath; they understand by sabbatizing, not the publick praise and worship of God, but the Jewish rest upon the sabbath, which its true was proper to them and symbolical, and was not observed by the Patriarchs. And that they mean this may gathered from Tertull. l. 4. contra Marcion. Hoc priviliigium donatum sabbato a primordio, quo dies ipse compertus est, veniam jeiunii dico, where we see he derives the sabbath as a day of rejoycing from the beginning of the world, and thereupon grounds the custom of not fasting on that day: and yet the same man denies, that the Patriarchs kept the sabbath, that is, the Jewish symbolical [...].

4. The fourth conclusion, which I shall propound likewise as probable at least is, that the Lords day which the Christian Church observes instead of the sabbath is of divine institution, that as the seventh day from the Creation was instituted by God himself, by a positive law obliging all the world, so the Lords day is by positive Law obliging all Christians to the end of all the world, instituted by authority from Christ, who changed the day by his resurrection from the seventh to the first day [Page] of the week, and that the Apostles published and ordained it, not as ordinary rulers and gouernours of the Church, but as speciall extraordinary legates of Christ, by order from him; and therefore the Church now hath no power to alter this day. This assertion follows upon the former; for if the sabbath was instituted by God before the Law, and did oblige all mankinde, as we have shewed already for the essential part of it, as a day of publick worship and praise to the honour of the Creator and that the ceremonial and symbolical part by a typicall rest from labour was that' which properly concerned the Jews, then it wil necessarily follow, that the sabbath onely in this latter respect expired at the death of Christ; and that the other part, which was the observation of the seventh day as a day of publick praise in honour of the Creatour of all, having no reference to Christ, (for wherein did the observation of a certain day for divine worship typifie Christ or his benefits?) but being grounded upon moral reasons, and not given onely to the Jews, ought to continue still, unlesse it were altered by the same authority, to wit, divine: and therefore the day being altered de facto, as appears by the perpetual practise of the Christian Church, to the first day of the week, it will clearly follow, that this could be done by no lesse then divine authority, and so the observation of the Lords day may be truely said to be Jure divino, as enjoyned by him who is Lord of the sabbath, and therefore had power to alter the day; which he did by his Apostles. Neither is it needful (which some vrge) that a cleere precept of Christ should be brought for this out of the new testament. It is sufficient, if by necessary consequence it can be deduced from scripture: and though in matters of faith, which are of absolute necessity to salvation for all to know, it may be granted, that they are all expressed in scripture; yet for other matters that concern the discipline, order and government, of the Church, it was not necessary to have them expressed in writing (though many of them be occasionally mentioned) it was sufficient, that they might be known by the daily practise of the Church, wherein every one might read them written in large and Capital letters: which universal practise and traditio ofvide Hug. the Church in these matters he that shall denie or question, may by the like reasonGrot. votum pro pace. question the authors and number of the books of Canonical scripture, and whether they were written by men divinely inspired, and so by consequence may question thep. 140. 141. & discuss. apol. authority of the scripture it self, which is conveyed to us no otherwise, then byRevit. p. 173. 174. &c. the universal and Catholick tradition of the Church. Besides how dangerous it is, that the publick exercise of Christian religion, should depend upon so week a foundation, as authority humane, wch may alter its own constitutions, & is subject to manifold errours, I leave to the prudent and judicious Christian to consider. The Lords day then I conceive to be grounded upon divine authority, not onely in regard that all authority is from God, and so divine; for so all humane laws might be said to be by divine authority:Treatise of the Sabbath. for it is true which learned Breerewood saith, there may be divine authority for humane decrees: and as Molina saith well, Licet quae a regia & aliis legitimis inferioribus p. 63. Molina tract. de iustit 2. disp. 27. potestatibus rite praecipiuntur sunt de jure positivo, quod tamen illis, post quam it a constitutae sunt pareatur, est de jure divino, — cum legitime omnes potestates a Deo sunt, Deique vices suo ordine tenent, dumque illis obedimus, earumque precepta servamus, Deo pariter in illis paremus, Deique praeceptum & voluntatem exequimur: though the commands of Kings and other inferiour lawful powers are onely by positive law, yet that their constitutions be obeyed is by divine law; for all lawful powers are from God, and are his Deputies in their order, so that when we obey them, and keep their Commandments, we do also obey God in them, and fulfill his will and Commandment. But I mean by divine authority, that which is immediately divine in regard of the subject, God, or Christ himself, who ordained and appointed this day, though it were publisht to the world by the Apostles, as the messengers of Christ, as they publisht the Gospel, and those things for which they had commission from Christ. It is true that the Apostles instituted other things as ordinary governours of the Church, which are in themselves changeable, as cannot be denied, as their orders about widows, saluting with a holy kisse. and the like, which are now antiquated. But that the Lords day was not of this latter sort, but of the former, besides the former reasons, which are stronger then any I have seen to the contrary, may be likewise evinced by the testimony of the Church, and of the most learned and eminent Doctors of it in several ages, whose testimony in matters of fact and [Page] things of this nature, is the best way that I know to prove what is not cleerely and evidently set down in scriptures, and that wherein the conscience may most safely rest.

That text of Psal. 118, 24. This is the day which the Lord hath made let us reioyce Athan. in hoc dictum. [...] mihi tradita &c. Ambros. and beglad in it, is generally by the fathers applied to the Lords day, as made or instituted by the Lord; so among others, Athanasius, Ambrose, Chrysostom, Augustine, expound it. Justin Martyr in 2, Aponl. Antonim. saith Apostolus a Christo [...] ep. 83. Chrysost. de resurrect. ser. 5. August. de temp. 15. [...] celebritatem accepisse, That the Apostles received from Christ himself the celebrity of this day. Athanasius saith [...] sabbati Dominus in diem Dominicum transtulit, that the Lord himself hath transferred the solemnity of the sabbath to the Lords day Hom. de semente, and in the forementioned Hom. upon these words, all things are delivered to me by my father, Infers the Lords day to be of divine institution Cyrill l. 12 in John Cap. 58. speaking of the apparitions of Christ upon this day, saith, that Christ thereby sanctified this day for solemne assemblies. Chrysostom on Gen. 2. 3. saith, here God from the beginning intimates this doctrine to us, to lay aside and separate one day in every week for spiritual exercises. Saint Augustine Epist. 119. seems to say the same, that the Lords day was declared by the resurrection of Christ, & ab illo not ab illa, caepit habere [...], from him (that is, from Christ) it began to be made a festival. Lactantius and others tell us, that the primitive Christians expected Christs returne to judgement on that day by general tradition, which shews, they thought it unalterable, and so no humane constitution. Besides particular testimonies we have the publick testimony of the Church in her canons generally received in the the Christian world. Cap. [...] Feriis, where it is, said, tam veteris quam [...] testamenti pagina septimum diem [...], that both the old and new Testament have appointed the seventh day for mans rest. In that famous constitution of Leo the Emperor & [...]. 54. for the keeping of the Lords day, it is said, we ought not to encroach upon that one day which God hath chosen for his own honour. Among the canonists some of the chief are expressly for the divine right of the Lords day; as Abbas Panormit. in c. 3, de Feriis Anchor. and others: and of the latter canonists, [...] at large proves the festivtiy of the Lords day ab Apostolis divina institutione edoctis [...] fuisse, that it was appointed by the [...] instructed therein by divine institution Variar [...]. l. 4. c. 19. n. 5. and that to make it a humane institution were nimis indecorum, wch he makes to be the opinion of some men, and not generally received. And though most of the Schoolmen following Aquinas herein make it onely an ecclesiastical constitution of the Apostles, (which they do upon this ground, that Christ gave no special precepts but onely about faith and the sacraments, which if it could be here insisted upon might ealsiy be proved false) yet even of them some are for the divine right, as Augr. l de verbo Feri. e. ss. 3. and Sylvest. verb. Dominica, who affirmes it to be the common opinon in his time and for the rest who are for the jus ecclesiasticum, diverse of them say, that though the day be absolutely alterable, yet morally and practically it is immutable, because this change can never be put in practise, as Suarez saith, and that it is so fixed and deeply rooted, and so agreeable to right reason, that it can never be changed ob defectum causae, because there be no such cause to change it, as there was to fix it on this day, and that therfore the holy Ghost would never permit the Church to change it, because such a change could not be for edification, so Fileucius tract. '3. cap. 2. n. 16. 17. and Ballarmine saith, [...] divinum requirebat, ut [...] dies Hebdomadis dicaretur cultui divino, that by divine right one day of the week ought to be consecrated to divine worship. Decultu sanct. lib. 3. cap. 11. de die Dominico.

If we come lower down, divers eminent divines of the reformed Churches go this way, (though its true, that both of Luthers and Calvins followers some seeme to encline to the other opinion) as Peter Martyr loco citato, Junius in his notes upon [...], in cap. 16. Apol. And in his lectures on Gen 23. Piscator in Apoc. 1. 10. Tylnus syntag. loc. 44. p. 276. to whom diverse others may be added. If we come to our own church The homily of the time and place of prayer is full and copious, expressely affirming and that often, that God hath commanded the observation of the Sunday, or Lords day: which being the publike voice of the Church ought in points doubtful to have so much weight with every son of the Church, as to turn the scale, [Page] when it hangs in aequilibrio; to which we may adde our learned Author, that great light of this Church, in the places forequoted, and that judicious and [...] Hooker, that Malleus Schismatieorum, who is very peremptory in the point, as having studied it throughly, Eccles. Polit. lib. 5. n. 17. to whom may be added, Doctor Fullk on Revelation 1. Doctor Hackwell: [...], with many others of great learning and judgement; not to mention that Rabble of our disaffected Clergie, whose Schismatical and factious practises, together with that ignorance and pride, which is generally seen in most of them, and their Jewish principles, which they go upon, may justly render their judgements suspected, so that their authority can be of little weight with judicious, pious, and peaceable men; and therefore I should suspect this opinion, if it were not [...] by better reasons and authority then these men bring. Now to these reasons and testimonies, if we adde, How Christ honoured that day with his resurrection, his apparitions to his Disciples after: and sending the Holy Ghost on that day: the practise of the Apostles and the first Christians, having their religious meetings on that day, the title of the Lords day, which it had given in S. Johns time, together with those high titles and encomiums of the day, given by Ignatius, Chrysostome, Athanasius, [...], S. Augustine, Leo, and others of the Fathers, calling it the Queen and Princesse of dayes, the Royal day, the most holy Festival, the first and chief of all dayes, the venerable day, &c. we may well conclude, both that it was the will of Christ, that day should be kept holy to him, and that the Church esteemed it no lesse then divine, not a humane constitution.

5. Fiftly, concerning the fourth Commandment, whether it be in force, or what we are tied to, by vertue of the fourth Commandment, I answer.

1. It is certain, there is a moral equity in the fourth Commandment, which extends to us under the Gospel, viz. that some time be set apart for publick worship, and that not lesse then a seventh part; for if God thought it fit in his wisdom to require a seventh part before Christs coming, in all reason, we that live now after his coming, ought to give him as much at least, we having received greater benefits then they that lived before Christ by Christ now exhibited; and having better and clearer promises with a greater measure of the [...]. now ordinarily given, so that a greater measure of mortification to the world is now required, and therefore we ought as little, or rather far lesse then they to minde worldly affairs, and to have our thoughts more raised up to heavenly things. In regard of which moral equity, this precept extends to all times and persons, and is therefore put among the other Commandements which are purely moral, and so retaines its power of obligation, and therefore the Church hath just cause to retain it in the Liturgie, and by that usuall Antiphona at the end of this Commandment, as well as of the rest; to pray, Lord have mercy upon us, and encline our hearts to keep this Law.

2. Secondly, in regard of the particular day litterally enjoyned by this Commandment: it is certain it doth not oblige any since Christ, for the special day here required, is the seventh from the Creation, not a seventh day in general, (as some without any ground affirme) but that seventh day in special which was then observed, which was no other then the seventh from the Creation, for though the first part of the Commandement specifies not the day, but requires onely to sanctifie the Sabbath, yet the reason added doth plainly limit the day to the seventh day from the Creation, and cannot be extended to the Lords day without manifest absurdity, for who would not think this reason ridiculous, God made heaven and earth in six dayes, and rested on the seventh, therefore we ought, in imitation of him, to rest on the first day when he began to work, besides that the text saith expressely, that the Lord blessed the seventh day and hallowed it, that is, not a seventh day, but that seventh day, viz. the seventh from the Creation. And therefore those who would ground the Lords day upon the letter of the fourth Commandment, must of necessity fall into Judaisme, and observe the Saturday Sabbath, which was the errour of Brabourn and [...] who were censured, the one in the high Commission; the other in Star-chamber, [Page] and were learnedly confuted by two learned Bishops, of Winchester, and Eli, the one in a speech in Star-Chamber, now extant; the other in a full tract of this subject.

But though the day be altered from the last to the first day of the week, yet I do not therefore say, that the seventh day from the Creation was ceremonial, or expired as a ceremony at Christs death, as is commonly said by some Divines, for wherein could the keeping of a seventh day typifie Christ or his benefits, but it was observed as a positive Law, yet of divine institution; and being no natural Law, but depending upon Gods will and pleasure, might therefore by the same authority, when the new creation was finished by Christs resurrection, (which overshadowed the first creation) be altered to another day in memory of that greater benefit, and so accordingly it was.

6. Concerning the rest observed by the Jews, it is certain twas partly moral, and partly ceremonial; moral in regard that the duties of publick worship, cannot be performed without a cessation from other labours; and ceremonial as it looked [...]. 20. 11. backward, and forward; backward as a signe of Gods rest after the creation, and ofDeut. 5. 15. their deliverance out of the Egyptian servitude: forward as a type of Christs rest inExod. 31. 13. the grave, Hebrews 4. of our rest from the servile works of sin in the time ofAug. tract. 30. in Joh. & alibi. & in ep. 119 grace, as S. Augustine faith, and of the eternal rest in heaven, [...] 4. Besides all which, it was also a signe to distinguish them from other people, Exodus 20. 12.

Now for the rest required of us on the Lords day, it is not the same with that of the Iews, but differs. 1. Because rest is now required onely in reference to the holy duties, which cannot otherwise be performed, not for it self, as if it were pleasing to God, or the works of mens callings unlawfull, but that they might give way to works of a higher nature, to sacred duties, which if they be not performed, the rest is a meere mockery, Sabbatum asinorum: whereas the rest of the IewishCol. 2. 16. Sabbath was required for it self, they were to rest in their rest; and hence it was, that the Iewish sabbath is reckoned by S. Paul among the shadows that vanisht at Christs coming, and the Fathers generally make the Commandment of the sabbath ceremonial, which if any should now observe, he should thereby revive Judaisme, and in effect deny, that Christ the body is come; as S. Augustine in the place alledged,Aug. de spir. & lit. cap. 14. and elsewhere. Quisquis diem illum [...] observat, [...] litera sonat, carnaliter sapit; whosoever observes that day according to the flesh, is carnally wise: and hence it is, that generally the Fathers [...] to call the Lords day, by the the name of sabbath; for we shall hardly finde in any ancient writers the Lords day called the sabbath, till some of late in our Church sprung up, who usually stile it by that name against all antiquity and reason: whom some others of learning have [...] followed, being carried by the stream, and not foreseeing the evils that have since followed, and were then intended by those men.

2. Another difference which follows from the former is, that because the rest now is not required for it self, but as it may further holy duties: therefore it is not so strictly required of us as of them. They might not do some works, which were neither against [...] or charity, they might not kindle a fire, or dresse meat, or bury the dead on that day, which no doubt are now lawful; and the reason is, because their rest was symbolical and figurative, and therefore that it might the more exactlyBellarm. de cult. sanct. lib. 3 cap. 10. answer to the thing figured, must be the more exact: for as Bellar. saith, Figurae [...] esse [...], alioquin non bone significant, figures must be exact, else they do not well represent the thing signified.

Now if any shall ask what labours and works we must abstain from, and how long seeing to rest onely in the time of publick worship may seem to be enough in reference to the performance of holy duties. I conceive it the most probable answer, that herein we must be directed in particular, by the Laws, Canons, and Customes of the Church wherein we live, and that by divine Law, as the sanctifying of the day is required in general, so the resting from our ordinary labours in reference to that end, is onely required in general by the Law of God, but the particular determination, of what works, and how long, and in what manner with [...] circumstances, of which no general Law could be so fitly given, is left to the [Page] Bishops and Pastors of the Church, for as God hath commanded publique worship, by prayer, and praises, &c in general, but the modification of it, for form, order, time and manner of performance, hath been left to the Church, who hath alwayes ordered these things, and altered them as there was occasion: so for the abstinence from labours, what rest may be necessary not onely in the time of publick duties, but before and after, as preparatives thereto, and means of better profiting thereby, by meditations and other exercises; and for the more solemnity of the day, for these, and the like, I do not finde that Christ hath given any particular rules, but that every one is herein to submit to the Canons, and orders of the Church, and to conform himself thereto, and that this conformity in obedience to God, who requires us to hear the Church, and obey our Pastors, is acceptable to God: and therefore those that will not rest herein, but look for particular directions out of Scripture for every thing, which indeed they cannot finde, by writing what ever they finde about the Sabbath, and applying it to the Lords day, do unawares sall into Judaisme, and perplex mens consciences into inextricable Laborynths; as daily experience shews; whereas the constant practise of the Church of Christ in all ages shews, that in these things she did use that authority which Christ hath given her, as appears by the several constitutions both Ecclesiastical and Civil; sometimes enlarging, and sometimes restraining the liberty of people in these matters.

And hence it is, that though the Fathers usually say, that all the glory of the Sabbath is transferred to the Lords day; and though it be commonly said, that the Lords day succeeds the Sabbath, yet the truth is, that it succeeds not properly, as the Heir doth his Father; at least it is not Heres ex asse, as Civilians speak, but as the light follows darknes, and the substance the shadow; in regard that the rest of the Jews Sabbath, as it was symbolical is expired, and onely what was grounded upon moral equity in it, is continued in the Lords day, in which for the particular manner of observing we must look to the canons and customs of the Church, which are of such force in these things, that though by the common Canon-law all festivals are from evening to evening. Cap. 1. & 2. de Feriis. [...]. cap. 13. n. 5. Covar. in 4. variar. resol. cap. 19. n. 9. yet where the custom is to observe them from midnight to midnight, or from morning to morning: such custom ought to be kept, if there be lawful prescription for it,Panorm in c. 2 de [...] n. 1. as Panorm. resolves.

7. Before we conclude this observation about the Sabbath, it may be fit to consider, why it was so long observed after our Saviour, together with the Lords day; for we finde, that for many years after the Apostles times, the Sabbath was kept, as well as the Lords day, until the Councel of Laodicea, which was not long before the Councel of Nice, and that it is still observed among the Abyssines: and that Balsam. saith, that the holy Fathers [...], did in a manner equall the Sabbath with the Lords day. Gregory Nyssen. calls those two dayes, fratres, brethren. Clem. constit. l. 7. cap. 24. Diem Sabbati, & Diem Dominicam festas habete, quoniam illa creationis, altera resurrectionis memoria dicata est, observe those two festivals, the sabbath and the Lords day, the one in memory of the creation, the other of the resurrection; hence was that old Custome of not fasting upon the sabbath, or Saturday, because it was a day of rejoycing, and therefore those [...] festival dayes in the 53 Canon of the Apostles, are expounded by Zonaras to be the Sabbath or Saturday, and the Lords day; and in the 65 Canon, it is prohibited to fast either on the Sabbath or Lords day, [...] onely the Sabbath before Easter; Ignatius in Epist. ad Philadelph. saith, If any fast [...], on the Lords day or on the Sabbath, [...], he is a murderer of Christ. Tertul: de jejuniis saith, Sabbatum nunquam nisi in Pascha jejunandum est, none must fast on the Sabbath or Saturday, save before Easter. And from this cause it was, that Constantine (whose Edict we may read in Eusebius for the free exercise of Christian Religion) forbids, that they should be impleaded on the Sabbath or Saturday, as well as on the Sunday; because both dayes were observed with publick meetings. And in the Synod of Laodicea, it was appointed, that besides the Law, (which was anciently read upon the Saturdayes) the Gospel should be also read on that day. By all which it may seem, that the Jewish Sabbath, and the Lords day, are both to be kept; and by some learned [Page] men it is hence urged, that the sunday doth not succeed the [...], but wassuperadded to the sabbath.

But to this I answer, 1. That the sabbath was for some time used as a thing indifferent, as were some other legal rites in favour of the Jews, and that they might be the lesse offended, and more easily gained to the Christian Church: as S. Paul circumcised timothy, and S. Peter abstained from some meats, &c. not as things necessary but [...].

2. That though the legal rites were void at [...] death, and then expired, yet as S. Augustine saith, some time was required for their decent burial.

3. That though holy duties were performed in public on the Saturday, for many years, yet the symbolical and typical rest, which was proper to the Jewish sabbath, was not allowed, or practised in the Church, and therefore when some began to [...] on the Saturday, by resting on that day, it was forbid by several Councels, as that of Laodicea cap. 29. the Councel of Lyons in cap. 1. de consecr. d. 3. and the Sabbatarians were generally condemned for Hereticks. And therfore the observing of Saturday as a half holy day, as it is still in a manner kept in many places with us, was not with reference to the Jewish sabbath, but for the more honour of the Lords day, as a preparative to that great festival: and therefore though the Church did allow some publick meetings on that day in the Church, yet we never finde that the symbolical rest, which is the proper and characteristical difference of the Jewish sabbath from Christian festivals was ever allowed, but generally condemned.

And thus I have done with these observations and positions which I conceived necessary to insert concerning the [...], to give some light, if possible, to this so much agitated question, submitting all to the judgement of my superiours in the Church, and ready to yield to what any judicious and learned man shall upon better reasons propound.

CHAP. IIII.

Reasons of this Commandment. 1. Gods liberality in allowing [...] six dayes, and requiring but one for himself. 2 The seventh is his own proper day. Who are comprehended in the prohibition. 1. The Master of the family. 2. Children. 3. Servants. 4. Cattel. 5 Srangers. The general reasons of this precept. 1. Gods rest from the creation. Addition 22. Moral reasons sometimes given of a ceremonial precept. The reason why a rest, and why on this day, are different things: out of Maimon, Abenezra. 2. Reason, the benefit coming to mankinde by the creation. 3. Reason God blessed the seventh day.

IN the three next verses (namely the ninth, tenth and eleventh) God first explainethReasons of this Commandment. his meaning, or gives an explication or further exposition of this Commandment, verse 9. & 10. and then gives a reason of the Commandment, verse 11, why they should yield obedience to it. In the explication there is order taken as well concerning works, as persons. First for works, Six dayes shalt thou labour, &c. verse 9. Secondly for persons, Thou and thy son, &c. verse 10. And again in the same verses there is, 1. An Affirmative, Six dayes thou shalt labour, &c. verse 9. and 2. secondly, A Negative, Thou shalt do no manner of work, &c. verse 10. Again, there is 1. a Permission. Six dayes God hath given thee wherein thou mayest labour, and do all that thou hast to do. 2. And secondly an Opposition or Antithesis, But the seventh day he hath reserved to himself. Six dayes are thine, but the seventh his. He hath bestowed six dayes on thee, but the seventh he hath reserved to himself. In the six dayes thou shalt do all, but on the seventh no manner of work.

Now in the opposition there are two by-reasons included (for the main reason is1. God liberality allowing us [...] dayes. in the 11. verse, [for in six dayes, &c.] The first is, That because God hath dealt so liberally with us, as to give us six dayes for our selves, and to reserve onely one to himself, therefore we should be the more ready to give him that day, for by right of Creation, we and all ours are the Lords, (for he made us of nothing) and in that regard he might justly challenge [...] and our service all our dayes, and we (being but his Creatures) could not justly challenge to our selves one day; In so much as [Page] if it had pleased God to have given us but one day and reserved the other six to himself, we should have had no just cause of complaint) if he had given us day for day, we could not onely have no iust cause of murmuring but also ought to have opened our mouthes to praise him for it.

But seeing he hath dealt so liberally with us, in granting us six dayes for our own [...], and to do our work, and reserving but one to himself, we must acknowledge it to be a liberal proportion and so it is [...] judice; and therefore, if we be not clean void of good nature, it cannot but content us, and keep us from [...].

We see in Adams case that when God had finished the Creation and put him in Paradise, notwithstanding Gods bounty to him in granting him all the trees inGen. 2. 16. the garden, (one onely excepted) yet the devil was presently upon him, and upbraided God with his niggardlines, in that, he had not given him freedom to eat of3. 1. all the trees in the garden; and no doubt but the same devil useth the same pollicy with us still in this [...]. May you not doe what you will with all the dayes of the week? Now the consideration of Gods bounty to us, should answer all such suggestions, for we cannot say, but that we are well dealt withall, he having granted us two times, and a time, to his one time; six dayes to one, and therefore how careful should we be to give him that one.

This should draw from us an answer like to that of Joseph to his Mistris. My Master hath kept nothing from me but thee, how then can I do this great wickednesse, and sinne against God? All the dayes of the week hath God granted me, onely oneGen. 39. 9. hath he reserved to himself, how can I then be so unkinde, and unthankfull as [...] deny him that? Let not David in this be our patterne, who having many sheep of his own, would notwithstanding pluck the one and onely sheep out of the poor mans2 Sam. 12. 3. bosom: for if we having many dayes of our own, take from God his one day and pluck that one sheep out of Gods bosom, and make it common for our selves, by doing in it our opus servile servile work, we are worthy to [...] 1000. deathes, and God being so liberal, and dealing with us in so unequal proportion to himself, as 6. to us, for one to him, taking of us but one for six: if we do not his work on that day, we are to be taxed of extream injustice and ingratitude.

This is the meaning of those words (and do all thy worke) that whereas God might have imployed us in his worke, and musing on his will all the dayes of our life: but he is content to forbeare and spare us the rest of the week, that in that time all our own affaires might be dispatched, and none left undone, or to be done on this day. God might say to us, as Nathan said to David. All this have I given thee and more I would have given thee, if that had not been enough: but certain it is,2 Sam. 12. 8. that he saw in his wisdom that these six dayes were sufficient, and therefore willeth us to remember, and still be so carefull to order our affaires on these dayes, that against his seventh day comes, we may be at leasure to sanctifie it.Because it is Gods own day

2. The second reason implyed, is in these words. (But the seventh day is the sabbath of the Lord thy God) which contain the second opposition, and intimate to us, that the seventh day is Gods own proper day with which we have nothing to do to imploy it as we please, and that it is plain theft and sacriledge to rob God of this part of time which he hath reserved to himself. For if God had thought fit to have given us the seventh day too, then might we have wrought on that day also, but seeing he hath reserved it to himself we cannot without plain theft, or robbery, breake in upon this day to which we have no right, by doing our own worke upon it. Render therefore unto God that which is Gods, for it cannot be withheld [...]. 22. 21. from him without sacriledge. It is as if a man should say, you may wear those clothes which are your own and bought with your mony, but this garment which is bought with mine, you cannot without violence take from me: so likewise because of Gods bounty to us, we cannot without ingratitude and manifest injury to him take this day from him; because it is his, he will have it wholly to himself. In it thou shalt do no manner of worke. Thou nor thy son &c.

Those who are comprehended within the Prohibition stand in five ranks.

1. Thou, secondly. Thy son and thy daughter. thirdly. Thy man [...] and maidservant.

[Page] 4. Thy cattel. 5. The stranger that is within thy gates. who are comprehended in the prohibition. 1 The Paterfamilias.

1. First for the Paterfamilias, the master of the family. It is reputed to be an especial preferment to be set over the family by the Lord of the family. And as it is honos, an honour, so it is onus too, a charge for Cui plus datur, ab eo plus petetur, to whom much is given, of him shall be much required. and therefore the first chargeMat 24. 45. is laid here upon him, that is the chief. For as long as man is in the condition of aLnc. 21. 48. son, or a servant, so long he may say, Ego serviam, I will serve, but if once he come to have the charge of a family, then he must say with Joshua, Ego & domus [...], I and my house will serve the Lord.

In reference whereto, when Christ had converted Zacheus, he said. This dayJos. 24. 75. is salvation come to this house: why? because this man (who is chief of the family)Luc. 19. 6 is the son of Abraham; and Abraham instructed his family. He must say to his family, as Christ did to his Apostles, exemplum dedi vobis, I have given you an example. ForGen. 24. 30. Jo. 13. 15. if Peter or whosoever is principal fall away, then others, yea Barnabas himselfGal. 2. 11. 13. will be drawn away too. So though he discharge the duty himself, yet if he take not care that others under him discharge it also, he is a debtor. That is, he ought to [...] so far from giving occasion himself or suffering others to violate that day by working, or setting them that are under him to servile worke; that he together with them must see the day sanctified, and take care that all joyn in those holy duties which are requisite to the sanctification of the day.2 Children in Deut. 20. 5.

2. The second is concerning children. Saint Augustines argument is good upon that in Deut. 20. Where if a man had new built an house the manner was to consecrate it. That if a man that hath built a house be carefull to consecrate it, being but the fruit of his hands, then much more lieth the care upon him of consecrateing the fruit of his loins. We see this careful affection in Abraham, that he wouldGen. 18. 19. command his sons to keep the way of the Lord, for where the greatest love is, there is also the greatest desire, of conjunction as well in spirit as in body, and in grace and holines, and the means thereof (the service of God) as in nature, even natural love, if it be true and rightly guided teaches man curare [...], to take care for their childrens good as well as their own, and that for their souls as well as their bodies.

3. In the third place, Servants are prohibited from work on that day. We see in the3 servants. place before quoted, that Abraham was commended by God for the care [...] took forGen. 18. 19. his household to do his service. And the Apostle saith, that in the service of God,Col. 3. 11. God takes no notice of the difference of [...] from others, in Christ is no difference of bond or free, thy servants must rest as well as thy self. And God elsewhere gives another reason for it. Remember thou wast a servant, where thou wast opprest with labour. God hath a care of them: and charity and humanity requires,Dent. 5. 15. that we weare not out our family with too much toyle, lest the Commonwealth be endangered by their hard vsage. We read that in the Spartan and other common-wealths diverse insurrections have troubled the states, by overburdening of servants: therefore God (for the preservation of commonwealths provides here, that they may have a day of rest and refreshment.

4. So likewise of [...]. Gods mercy, care and providence extends likewise4 Cattle. psal. 36. 7. to them. Thou Lord (saith the psalmist) shalt save both man and beast, how excellent is pro. 12. 10. thy mercy O God? it extendeth to the bodies and lives of them, for A righteous man regardeth the life of his beast, saith Solomon. God therefore here takes order that the beast be not overtired. He hath also charged, that the earth shall have its sabbath: if it have not, it will cry against us, and the furrows there of will complain,Job. 31. 38. as holy Job speaks, for Quod caret alterna requie durabile non est: neither land nor cattel, if they rest not sometimes, cannot hold out: one end of Gods providence herein is to restrain our covetous humour and desire which is such that (rather then lose the least gain) we will put our land and cattle to the utmost, therefore by this clause God takes order to restrain it.

Another end is, that by beholding the beasts to rest, we might be the more [...]. 3. 7. stirred up and moved to sanctifie a rest our selves; not that the rest of beasts is acceptable to God, or required for it self, but that we may be affected therewith, and put in minde of our duties: we read that in the fast of Nineveh, command was given, let neither man nor beast, herd nor flock, tast any thing: let them not feed nor [Page] drink water: not that God tooke any delight in the fasting of beasts, nor that it, was acceptable to him: but that the [...] seeing their beasts pined before them [...] be moved the more to repent and humble themselves for their sinnes; so here, [...] Jews seeing their beasts to keep a kinde of sabbath, might the better [...] to keep it themselves.

5. The last is, the stranger within thy gates. Now the gates of a house or of a city,5 Strangers [...] scripture signifie a jurisdiction, or protection. He that is within anothers [...] under his jurisdiction, and as he enjoys thereby protection against injuries by coming within anothers gates, so also he must be subiect to his jurisdiction: when God told Abraham, that his seed should possesse the gates of his enemies, his meaningGen. 22. [...] was, they should conquer and be Lords of their cities. And when Lot told the [...], that the Angels came under his roof, he signified that they came thither19. 8. to be under his protection. So that if a stranger come to remain within our [...], or under our roof he is to be under our government as well as he enjoys our protection, and therefore is to be under our care in point of religious duties.

[...] case of jurisdiction, Nehemiah as long as he had hope to reclaime the men [...] and Ashdod, [...] them to come within the gates of Jerusalem with theirNeh. 13. 19. [...]: ut when he found that (notwithstanding his threats) they would come in, and [...] markets upon the sabbath, he shut the gates against them at the [...] of the [...] or preparation of the sabbath. And thus we see the meaning of [...] Commandment for works and persons in general and particular. [Now there [...] reasons for it.

[...] first, which is the general and main reason is [for in six dayes the Lord General reasons of this precept. [...] heaven and earth &c.] the rule (as we said before) of [...] precepts is.

[...] be observed, that a moral reason is often given of a ceremonial precept, [...] in ceremonies there is a general moral equity: [...] instances, may be [...] 24 of Ceremonies. [...] the Law, but when a reason is given as a ful and adequate cause of such a precept [...] the immediate and essential cause of [...] it is true, that if such a reason, be moral [...], there the precept is so too.

Besides, it is observed by Maimonides and others, that the cause why a rest is enjoyned, and the cause why it was upon this day, are two different things. The first [...] was the true and original cause of the rest, is expressed Deut. 5. because of their deliverance from the Egyptian bondage, to keep a memorial of it. The other is expressed here, for whereas any other day might have been chosen for this rest, yet God thought fit to pitch upon this day, because it had been consecrated for a day of joy and praise from the beginning, by a greatful remembrance of [...] creation, and because on that day God gave over and finished his work So Aben-Ezra, presat. in Decal. Isaac. Arania and others, and hence it was called the sabbath. But yet though it were granted, that Gods rest from the creation was the principal and immediate reason of this precept, yet this makes it not so simply moral or immutable, as [...] law of nature, for [...] still a positive precept, jure divino positivo, which may be changed by the same authority that made it, and soits certain, that the day is de facto changed, and [...] it was by divine authority is most probable, as is formerly proved in the [...] observations.

[...] immutabilis precepti, facit preceptum immutabile. If the reason of the commandment be immutable (as this is) then it makes the commandment unchangeable for the substance of it. Because I have rested (saith God) therefore shalt thou rest in honour of me. Creator imitandus a creatura, the Creator is to be imitated by the creature, is a firme reason and immutable.

2. Another reason may be gathered out of the same words, namely, the benefit that [...] to mankinde by that which the Lord did in these six [...]. Other reasonsExod. 23. elsewhere God vseth, as proper and peculiar onely to the Jews, but this benefitDeut. 5. 15. by the creation being general, is most fit for all, and may be a means to imploy and exercise us in the meditation of Gods works, and in his praise for it, as the 92. Psalm shews us, which psalm was made especially for the sabbath day. As also to the continuing of the memory of the Creation, to keep us from Paganisme: for if the duty of the memorial of the creation had been duly and successively kept from [Page] the beginning and so continued, that great doubt which troubled all the Philosophers so much [whether the world had a beginning] had been taken away. And therefore this day being one especial means to keep men from Atheisme, was therefore sanctified by God, to be a day of rest. This was one reason why the not keeping this law was so severely punisht, by the Mosaical Law, as appeares by the man that gathered sticks upon that day and was therefore put to death which was not onely because the law of the sabbath was then newly made (to wit for the ceremonial and typical part which consisted in rest) and therefore required the severer punishment, but also because, the not observing of that day, was in effect a denial that God created the world.

Augustine treating upon the Creation, saith, it is true that God might have beenin Gen. pleased to have said as well fiat mundus totus, let all the world be made in a moment, as fiat lux, let there be light, in the first day: it had been all one to his omnipotency to have done it at once, as in six [...]: and enquiring further into the cause why he did not so, could finde no other reason, but that God by creating one thing after another would teach us that we should proceed in the musing and meditation upon the works of creation severally and in order, as God made them. So did king David, and so did Basile and Ambrose, who wrote some books of it. And [...]. 104. this course of meditation was much in use in the primitive Church,

3. The last reason is. Because the Lord blessed the seventh day. He did not onely rest on that day, but he consecrated it also. Besides exemplum, his example, there is institutio, he hath solemnly instituted it. So that it shall be to us [...] animae, the Market day of the soul, for our amendment in that we [...] amisse in the foregoing week, and for the regulating of us in the week following.

But this is not all: the force of this last reason is in this. God saith, because have blessed and hallowed it, seeing I have appointed it, see you do not resist me, butsubmit your selves to my ordinance. He that keepeth it not, and resisteth Gods ordinance, resisteth God himself, and they that do so receive to themselves damnation.Rom. 13. 2 Therfore that which God hath hallowed we must not pollute.

We see the reasons why this rest is to be kept, let us now see how far it is to be kept, and what is required to the sanctification of it.

CHAP. V.

How far this rest is to be kept. Why this word Remember is prefixed. Such works to be fortorn, which may be done before or after. Necessity of a vacation from other works that we may attend Holy duties. Mans opposition to God, when he bids rest, then we labour, [...] contra. six works in particular forbidenthe Jews. Whether the same [...] absolutely now forbidden the Christians. Rest necessary onely for the means of sanctification, or the practise of it, as in works of mercy or necessity, sabbatum boum & Asinorum. Sabbatum aurei vituli. Sabbatum [...]. Sabbatum Satane.

THe substance of this fourth Commandment consisteth especially in these two things. 1. In the outward rest of the body, otium. 2. In the holy duties which are the end to sanctifie it. Sanctificatio.

1. As before we are willed to remember, it both in the week before the day come,Rest why the word Remember, is prefixed. partly because in the day it self we are to yield an account to God of the former fix dayes work in singultu & scrupulo cordis with trouble and sorrow of heart: partly also as Augustine speaketh ne quid operis rejiciatur in diem festum, that no work, that might be done in the former dayes, be put of to the holy day: so when it is come we must avoid two things, which as Saint Gregory observes may cause us to forget to sanctifie it. 1. The one is aliorum exempla other mens ill examples 2. The other is Ludorum & spectaculorum studia, the practise and desires we have to unlawful sports and sights: to which men are more naturally addicted, then to the sanctifying of the day.

And in as much as we are to esteem of the sabbath as Deliciae Domini, the delightEsa. 58. 13 of the Lord, and that these two things are main obstacles and impediments to [Page] such estimation of it, we must not onely remember it before hand, but when it cometh also.

That which we are to remember is.Otium. A day of rest: andSanctum. to sanctifie it. Augustine comprehends them both in two words, otium sanctum, a holy rest. 1. A ceasing from labour: and if we ask from what labour? It is as an ancient Canon of the Church sheweth, Ab eo quod antea fieri poterat, aut quod postea fieri poterit, from that which might have been done before, and from that which may be done afterward. And whatsoever is meant by the labour and work of the week day, that must be forborn on this day, with this proviso, That, Ab eo quod nec antea fieri poterat, nec postea poterit, non est abstinendum; such works of necessity, which cannot be de done either before or after, are not to be forborn.

The grounds are laid by Ep. 157 ad Optat. Augustine andIn Ezek. 20. Jerome thus. There is nothing (as the Preacher saith) but must have its time: As we destinate a set time for our bodies repast, sleep, and the like: in [...] time we usually take order, that we be not interrupted,Eccl. 3. 1. or disturbed, by any other occasions. And so in other temporal things, the more serious they are, we go about, the more care we take, that we be not hindred in them; but that we may wholly minde them, & hoc agere. So in the case of spirituals, there ought to be a set time for the building up of the soul, and procuring holinesse to it, and exercising holinesse by it, wherein we are to use no lesse care, being a matter of greatest importance: but that in the promoting of it, all impediments. may be removed, that may hinder us in it; ut promptiores simus ad divinum cultum, cum non habemus impedimentum, saith S. Augustine, that we may be more ready for divine worship, when we have no lets or impediments to hinder us. And this is so plain, as that we see even the Councel of Trent (taking order for observing of holy dayes) hath set down concerning the holy duties which are to be performed on those dayes, that they are such, Quae ab his qui ab humanarum occupationum negotio detinentur, omnino praestari non possunt, which cannot be performed by those that are busied with worldly or secular affairs.

So many of the Fathers that write upon this place [vacate & videte, quia ego Psalm 46. 10 sum Dominus, Be still and know that I am God] shew, that by the rule of natural wisdom, the Philosophers held, Postulandum esse secessum, ut melius intendamus: a vacation from worldly affairs is necessary, that we may the better intend &contemplate on heavenly things. Our heads must not be occupied with worldly thoughts, when we are about the affairs of the soul: not that the works of the other six dayes are evil in themselves, but because they are apt to distract the minde from that, which is proper to this day.

Now Otium, Rest, being the first part, it is a very strange thing that the nature of man should be altogether so averse from Gods will, that when the Precept is difficult and laborious, requiring some pains and travail, then they will be idle: and where this precept is not laborious but easy, as this to rest, they will (rather then not break the Commandment) take pains: that is, they will even against their nature, make themselvs businesse, and pick out that day of all the dayes of the week that he hath chosen, so that it shall be a kinde of policy, to make advantage of that day, and to finde out some labour on that day, on which he hath forbid us to labour. And so much for the easinesse of the Commandment and the perversenesse of man.

We finde in Scripture six several kindes of prohibitions from working on this day.Particular works forbidden the Jews.

1. Before the Law given, when the people departed from Elim, and came to the wildernesse of Sin, there was a prohibition from gathering Manna, there was

Exod. 16. 1, 4, 26.

better food to gather, of which he that eateth shall live for ever. The Lord is to be tasted.

Job. 6. 58.

1 Pet. 2. 3.

2. A second is, As there must be no gathering of Manna, nor going out to gather it that day, so there must be no buying of it, though it should be brought to us.

Ne. 13. 15. &c.

So Nehemiah protested against buying and selling, which sheweth the unlawfulnesse of it: because on that day is Mercatura animae, it is the market day of the soul, buying and selling on that day is forbidden.

3. A third is that which the Prophet Jerem. mentions, that is the carrying of burthens

Jer. 17. 21.

on that day: and the better to dissuade the people from that kinde of work, the Prophet promiseth, in the person of God, great blessings to them if they forbear;

24.

and threatneth great plagues upon them if they did not, for if they made that [Page] their day of [...], God would send upon them a burden, which they should sink under, viz. Captivity and desolation by the Enemy, he would kindle a fire in Jerusalem, and burn up the gates and palaces thereof. verse ult.

4. Another thing prohibited by the Law, is working in harvest time, because the inning of harvest, and gathering of grapes might seem to be a matter of great necessity.

Exod. 34. 21.

Six dayes shalt thou work, but on the seventh day thou shalt rest: in earing time, and in harvest time thou shalt rest: so that the provision for the whole common-wealth must give place unto the rest of this day.

5. A fifth thing prohibited is Travailing or Journeying on the Sabbath day. Cras erit Sabbatum jehovae, maneat quisque in loco suo, neque egrediatur quisquam die septimo:

16. 29.

to morrow is the Sabbath of the Lord, Abide ye every man in his place: let no man go out of his place the seventh day.

6. The last is above the rest. For whereas God (in the three Chapters before) had given Moses a platform for the building of a Tabernacle, and taken order that he should go presently in hand with it: yet in the 31 Chapter, he saith notwithstanding, Verily my Sabbaths ye shall keep, whosever worketh on that day, the same

Exod. 31. 13, 14, 15.

person shall be surely put to death. Which is as much, as if he had said: Though that work may seem most lawful, and tending most to my glory of all other, yet ye shall not break the Sabbath to do it: and so verse 15 he gives an universal restraint, whosoever doth any manner of work on that day, shall be put to death: any manner of work, an universal prohibition, and the penalty threatned was accordingly executed, upon him that gathered sticks. Numb. 6. 15. 35. he was stoned to death by Gods special appointment.

And the Lord tells the people, that if they pollute the Sabbath by bearing burdens, he would kindle such a fire in the gates of Jerusalem, that should devour theJer. 17. 27. palaces of it, and not be quenched.

The Prophets generally urge the observation of this Commandment above the rest. And we may observe, that there hath seldom been any strange visitation by fire, but where there hath some notorious prophanation of the Sabbath gone before. So that when it shall please God to visit us with the like judgement, we may conjecture what hath been the cause of it.

Concerning the rest now required on the Lords day, and the difference thereof from the Jewish symbolical rest, which was therefore more strict, see the former Additional observation, observation 6.

Therefore to conclude this point, let them that go out to gather Manna, carry burdens, buy and sell, gather harvest, journey and travail up and down, or do anySerm. 3. de quadrag, the most lawful work, not think these things to be otium sanctum or Sabbatum Jehovae, a holy rest, or the Sabbath of the Lord, but (as Leo saith) Sabbatum Tyri, the Sabbath of Tyre.

The Councel of Mentz (held in the time of Charlemain Anno Dom. 813) hath this Canon. Omnes [...] Dominicos cum omni veneratione decrevimus observari, Can. 37. & a servili opere abstineri, & ut [...] in [...] minime sit, nec placitum, ubi aliquis ad mortem vel poenam judicetur; we have decreed that all the Lords dayes be observed with all reverence, and that servile labour shall be forborne, and that no market be kept on those dayes, nor that any Courts be kept either to condemnCan. 35. men to death or punish them. Those that offend are to be deprived of the communion for three years. And the Council of Tyburis (Anno 895. in the time of the Emperor Arnulph) hath one Canon to the like purpose, as well for the observation of other holy dayes, as the Lords day. In the second Council of Mascon (held anno 582) severe punishments were to be inflicted upon those that should notCan. 1. observe the Lords day, and that toto die, all the day long. As it was larger for the fault, so it was milder for the punishment, for they suspended those that violated this Canon from the Communion but for half a year: so strict were they for the sanctifying of this day; and that (as one saith) because God requires the rest, not for the rest it self, sed quia hoc die Deo tantummodo vacandum, because we must this day consecrate our selves wholly to God.

Now here will arise some questions. Whether the strict Commandment givenWhether the rest enjoyned the Jews obligeth Christians to the Jews, of kindling no fire, and consequently of dressing no meat upon the Sabbath be to be observed by us Christians.

[Page] To this we answer Negatively, for this was Ceremonial, and belonged onely to the Jews, For it is a general rule, that every moral or eternal dutie of the Law, may be performed by all men at all times. But they which inhabit under the Northpole (as it is well known) cannot be without fire one day; and to let it go out were to their utter destruction and so they that dwell under the burning Zone, under the Equinoctial, cannot well keep their meat above one day: so that this being Ceremonial, the Christian is exempted from the observing of it, as being a thing not observable through the whole world, though it might have been observed by the Jews: and therefore was it a peculiar precept to them onely, because they had no obstacle, but might have kept it.

2. The second question is: Whether the six several works formerly prohibitedWhether all the works fordden to the Jews, be also now forbidden. the Jews, be absolutely forbidden to Christians; as to travail &c.

For answer to this, we will go no further then the Precept it self.

The Sabbath must be remembred [...]

Our rest must be ad sanctificandum, to sanctifie it: the outward rest is destinate sanctificationi to sanctity: ideo quiescimus, ut sanctificemus, we therefore rest, because we should sanctifie: so that where our rest is not destinata sanctificationi, applied to sanctification, it is not required, and where sanctification cannot be sine quiete without rest, there a rest is required.

Certain it is that a man may rest and not sanctifie; so likewise, he may sanctifie and not rest: and therefore in the first case, it is said, there are many resters, and but few sanctifiers. Now sanctification consists either, 1. In the means of sanctification. Or 2. in declaring our inward sanctification by the practise and works of it in our lives. And where the rest is not necessary for one of these, or not destinated to them, (it being a subordinate thing) it may be forborn. The rule in Logick is, tantum destinati sumendum est, quantum prodest ad finem: we must take so much of that which is appointed for the end, as conduceth to the attaining of that end. As in the case of Medicine, so much is to be taken, as will serve to the end for which it is taken.

Again, for the means of sanctification, Christ defending his Disciples against theMatth. 12. 5. Jews (who were altogether urgers of the bodily rest onely) sheweth, that the rest in regard of the sanctification may be broken: as in the Priest in sacrificing, (that time being the most laborious time for him, as it is now the greatest day of labour for our Minister) was blamelesse, because he was in opere cultus Divini, imployed in the work of Gods worship. We read also in the Acts of the Apostles of a SabbathActs 1 12. dayes journey; and of the like in the Old Testament, where the Shunamitish2 Reg. 4. 23. woman coming to her husband for the Asse, he saith to her, Wherefore wilt thou go to the Prophet to day? It is neither new moon, nor Sabbath, as if the custom had been then, to go to the Prophet that day, when they had no publick meetings elsewhere. So that where publick and lawful assemblies are not, a man may take a Sabbath dayes journey to joyn in publick worship with others. Thus much for the first part of sanctification.

But this is lesse acceptable to God then the other part which is the practise of sanctification, for this is the end, the other but the means: and therefore our Saviour being reproved by the Pharisees for a work of healing upon the Sabbath, tells them, that if they had known what this meaneth (which he citeth out of the ProphetHosea 6. 6. [...]) I will have mercy and not sacrifice, you would not have condemnedMatth. 12. 7. the guiltlesse. Mercy being indeed a practical work of sanctification, and preferred before the means. So that in regard of the practise of sanctification, a man may leave the very means, as to shew a work of mercy. As if there should happen a fire, or a man or woman to fall into a swoun, or a woman to be in travail in time of divine service, or sermon, we are to leave the means and practise the work, in shewing mercy, by saving the life or goods of those that need our help, and would otherwise have perished: for it is a true rule, that periculum vitae pellit Sabbatum; the danger of life excludes the Sabbath. For as God will be glorified on this day for the works of his Creation, the memorial whereof was a cause of the institution of this day from the beginning: so no lesse is he glorified in the preservation of his creatures. We readJohn 6. 12. that our Saviour Christ was careful to save the fragments, and commanded them to be taken up, and his reason was, because he would have nothing lost. If not the least, much less the life of any thing may be lost, and if he be careful of the life of other things [Page] how much more then think you is he careful for the life of man? He practised himself this work of mercy upon the Sabbath upon the man that was in peril ofMatth. 12. 13. his life.

And indeed Necessitas facit legem exlegem, Necessity makes law an Outlaw. In the Law it is said, Thou shalt not see thy brothers Asse or his Ox fall down by the way, and hide thy self from them, but thou shalt surely help to lift them up again. NayDeut. 22. 4. we see in the Law, that God himself is not so strict in observing the practise, as many now adayes are. For in one place where he appointeth the sanctification of the 7th day Sabbath, and prohibits all works, yet he hath there a Proviso, Save that which every man must eat, that may be done of you. And in the Gospel our Saviour tells theExod. 12. 16. Jews, that they watered their cattel on the Sabbath day.Luke 13. 15.

But we must take this caution by the way, that we use not this liberty according to the flesh, nor as a cloak, as the Apostles speak, and that these works of MercyGal. 5. 13. 1 Pet. 2. 16. in preserving the life of Man and beasts, and other of Gods creatures be used presente non imminente necessitate, in case of present not imminent necessity. As when any present danger appears against my life, I am to defend my self: for in presenti necessitate quisque Magistratus est, & quisque personam Dei habet, ut potius occidat, quam occidatur: in urgent, and present necessity every one is a Magistrate, and representeth the person of God, to kill rather then to be killed. But if the danger be not present but onely imminent, as, one tells me, there is wait laid to kill me, I must then repair to the Magistrate: so that for present necessity or peril, there is an exemption, the Lord hath resigned his right into our hands, but not upon an imminent peril or necessity, which may be prevented or avoided.

On the other side, we are to observe another Proviso. We must be careful that (because God seeth the heart, and we are to deal with him) we be sure the danger could not be prevented, nor the work be deferred, but that present danger and necessity enforceth us to it. For we must not draw a necessity upon our selves, or pretend a necessity when there is none, because God will not be mocked, though we may delude the eyes of men.

This is to be remembred, because of the practise of some who Inne their harvest on the Sunday, pretending that it is not Gods will, that any of his creatures should perish, which is true, and might lessen the offence, if they did it onely for preserving the creature, and not for their own gain and profit, which if they pretend, let them know, that God sees their hearts and knows their intentions.

Therefore for tryal of men in this case, it were good if to put a dfference between their works on that day, and upon other dayes, they would do as they did 1 Cor. 16. 2. lay up on the first day of the week, whatsoever they gain or save by their work on that day, and give it to the poor; by this means it would appear with what hearts they wrought on this day, whether onely to save the Creature, or out of a desire of lucre and gain. Thus we see what rest is commanded, and how these cases may be resolved.

3. But here ariseth another question. When we have rested is that all, we are to do? Surely no. It is not sufficient that we rest, if we do not sanctifie too. Leo Homil. 3. de quadrag. said of the people of his time, that on this day their care was, bene vestiri, & nibil agere, keep holy day, by wearing gay clothes, and doing nothing. Now as S. Paul said1 Tim. 4. 8. of bodily labour that it profitteth little; so we may say of bodily rest, that it profiteth lesse. This rest is to holinesse and not to idlenesse. We must not be [...] on that day of rest. To keep a Sabbath therefore, and not be able to give accompt of some good thing done by us in it, is that which the Fathers call Sabbatum boum & [...] Asinorum. asinorum, the oxen and asses keep as good a sabbath as such do.

Besides these Idle sabbath keepers, there are two other sorts of people, that areSabbatum aurei vituli. neither idle nor well imployed.

1. Of the first sort Augustine speaks, and they were either 1. such as did vacare De decem choreis c. 3 & ser. 1. in psalm. 32. Hier. in 20 E. zek. hom. 25. [...], theatris, spectaculis &choreis, spend their time in pastimes, shewes, stageplayes and dancing: or else those that 2. gave themselves on the Sabbath venationi, to hunting. To which Leo addes such as did vacare chartis, rationibus, &commessationibus, passed the day in playing at Cards, and in revelling: and so addicted wereSerm. 3. de [...]. they to these things, as that they were not at al occupied in any work ofsanctification.Greg. 113. These mens Sabbath, (as Augustine well observeth) is like that of the people in [Page] Exodus Cras observabimus [...] Jebovae. To morrow shall be a sabbath to theExod. 32. 5. 6. Lord, they would keep a sabbath to him, but it should be (as in the next verse) to eat and drink and play, this sabbath I say was kept to the Calf, and therefore he calleth it Sabbatum vituli [...], the sabbath of the golden Calf.

For as we may not keep open markets, go to plough or to Law on that day, so neither should we spend the time in hunting, nor yet in dancing and sporting. Nor spend our time ordained for sanctification in beholding sights, stageplaies and the like. Not because these are in themselves evil or unlawful, but in that they hinder our sanctification against such prophanation of this day, severe order was taken by diverse councels, as Concil. Gangr. 5. Can. 8. Concil. Agath. 38. Can. 1.

Some christians in the primitive times were so far from this, that they would sit in the oratory all the Lords day, praying and hearing, without eating or drinking: insomuch as by their long fasting diverse diseases grew among them: wherupon the same council of Gangra in Paphlagonia held [...]. Dom. 327. WasCan. 18. forced to make a Canon with an Anathema annexed to it, against those who thenceforward should fast upon the Lords day. But though we shall not need to fear such zeal in our times, yet it sheweth to us the great and excellent examples of abstinence used in the Primitive Church, to make them more fit for the service of God.

1. The other sort are they that spend their time this day in gluttony, Lust, drunkennesse,Sabbatum Satanae. and such like vices, which ought not at any time, much lesse on that day, be practised. For if the affaires of our calling, or the sports lawful on another day must not be used on this day. much lesse any vice which is unlawful at any time for hereby a double iniquity is committed. 1. first because the commandment is violated and this day seemes to be picked and singled out of all other dayes despitefully against the Majesty of God, 2. Secondly because it is an abuse of the Creatures of God and a breach of other commandments. And therefore as the other was Sabbatum Tyri, so these do celebrare sabbatum [...], keep a sabbath to the devil.

CHAP. VI.

The second thing commanded, is sanctification, which is the end of the [...]. The kindes of sanctification, publick and private. How the holy Ghost works in [...] sanctification. The special acts wherein the sanctification of the day consists. 1. prayer. 2. The word read, and preached. 3. Meditation of what we have heard, and upon the works of God out of Psal. 92. 4. Conference. 5. Praise. 6. Sacraments and discipline at special times. The end of these means, our sanctification and Gods glory.

TO what end then must this rest be? why, to holines: we must apply it toThe second [...] The sanctifying of the rest. that end, to which God hath appointed it, and use that holily which God hath sanctified. The right sabbath is called Deliciae [...], the delight of the Lord, wherein he taketh pleasure: and that is truly observed, when we not onely cease from ourEsa. [...]. 13 own work, as those of our calling, but of those of our corrupt nature and will: by ceasing from that which is pleasant in our own eyes this is to keep Sabbatum [...] a sabbath the delight of the Lord: to make it a day, honour God and to learn Gods wil, and having learnt it to practise it, whereby he may blesse us, and bring us to the inheritance of our heavenly rest. Whereas on the contrary, if the high-wayes of Sion [...]. 1. 4. 7. complain, that none come to her sanctuary, or that if we come, we so behave our selves in it that the adversary mock at her sabbaths. Then God himself will take acourse as the prophet speakes, [...] nostrarum, he will cast dong upun our faces, even the dung of our solemne feasts, that is, he will make them as odious to us as dung, and we shall loath them. Or (as it is in anotherMal. 2. 3. place) he will punish it with fire unquenchable.Jer. 17. 10.

The next thing is the kinds of sanctification viz publick and private.publick sanctification.

1. It must be sanctified in the publick assembly there must be Sacra Synaxis a holyLev. 23. 3. Convocation.

[Page] The heathen man could say, that a good thing done and performed dy one, is well, but better if by many: by a whole parish or City together publickly. The reason is 1. in respect of God, that he might haue the more glory, when he is praised in the great congregation and publickly acknowledged before all the world, which was the chief end of the [...] institution of this day, by such publick meetings the day is sanctified to God for to sanctifie a day: and to call a solemn assembly, are all one as we may see in Joel. 1. 13 and 2. 15. 2. In respect the church that all may be known to professe the same faith and to be in one bond of obedience when they all meet in one place, at the same time on the same day to glorifie God. 2. That the means of sanctification as prayer may be the more effectual, for vis [...] fortior. If the prayers of one just man be so effectual and prevalent with God, much more when many meet together, their prayers offer a holy violence to God, and as it were besiege heaven. 3. in respect of the common-wealth, the heathen could [...], that this [...] meeting together in one place was the means of [...] it maintained amity. And the refore they which bring in tyranny seek to divide and separate men and forbid all meetings, and assemblies by that means, to cause them to be disjoynted (as it were) in their affections. But God in his service will have men to meet together,psal. 68. 6. because they shall be of one minde. This [...] sanctification.

There is also private sanctification. From those publick meetings which are nundinae private sanctification. sprituales, spiritual faires, every man must carry away commeatum [...] provision for his soul, for the informing his understanding, reforming his will, and regulating his affections, and in this we must do, as men do at a market, provide for our use all the week following. And being thus stored, and provided, thatEzeh. 38. 23. great end will be gained, that God may be sanctified, that is, that he may be magnified as the [...] expounds it.

And as the chief end of this day, is, that God may be sanctified, that is, magnified so the subordinate end is, that we may be sanctified, by the duties which we mustExod. 31. 13. then performe. The sabbath was a signe between God and his people, that they might know that it was he that sanctified them. That so they being sanctified, might bring forth the fruits of sanctification as Christ saith that he sanctified himselfe for our sakes, not for his own Job. 17. 19. Now God sanctified it 1. By appointing it to a holy use as the [...] was sanctified from the womb. 2. By separating it fromJer. 1. 5. Zach. 73. other dayes, for things or persons sanctified are senered from common vse and,1 Cor. 10. 16. 3. by giving a special blessing to the holy duties of his worship, on that day performed. And thus he makes it holy, or sanctifies it. And as God thus made the day holy, we must sanctifie our selves, and then sanctifie the day as Hezekias said to the Levites, sanctifie your selves, and then as it follows, sanctifie the house of God, what God hath sanctified or made holy, that we may reap the benefit of it, we must sanctify our selves, we cannot make it holy, but keep it holy, it is our2 Cron. 29. 5. duty to keep holy. for if a thing be destinated to an use, and be not applied to it, it is [...]. We must not then make that common which God hath sanctified, we are to apply it to the end to which God hath destinated it, and use that holily which God hath sanctified. The destination is from God, the application must be from our selves. When the instruments of the tabernacle were sanctifiedAct. 10. 15. whatsoever toucheth them must be holy, so here God having sanctified thisRom. 15. 16. day, all that touch it. that live and breath in it, that behold the sun or light thatLev. 8. 10. day, must be holy.1 Jo. 2. 27.

Now for the means of sanctification, it is plain, that we are sanctified by the holy Ghost and this sanctifying hath a resemblance to that of the Levitical sanctifying, where nothing could be sanctified, but it must have unctionem, be anoynted with oyle, a figure of the spiritual unction, which is nothing else but the spiritual working of the holy Ghost in our hearts so that we must first looke whether we have this unction in us, that is, whether we have the holy Ghost, by [...] we must be sanctified, which as it is the gift of God (we have it not of our selves) so God denyes it not to those that ask it, as our Saviour speaks, we must be fitted to receive it.Luk. 11. 13. As it is God that gives it, so he gives it not to any but those that are prepared to receive it; that we may understand this, we may take notice how the Holy Ghost is compared to fire, now the matter must be prepared and gathered by us, but it is God that gives the spark, and makes it burne, and when God hath kindled the spark, [Page] it must be our duty to blow the spark, and look it go not out. Quench not theThess. 5. 19. spirit, saith the Apostle, God will not give the spark it we do not prepare matter, and though we prepare matter, yet it will not burn, unlesse God kindle the fire, so that the holy ghost, and by consequence sanctification is not got by following the devises of our own brain, ye shall not do that which is good in your own eyesDeut. 12. 8. (saith God) but according to the prescript method which God hath set down we must gather matter for this heavenly spark, which the holy Ghost must set on fire, and this is done by attending to the duties of publick worship on that day; for if any shall wilfully keep at home on that day, though he be never so well occupied, having no just cause of his absence from God house, and yet thinks he pleases God, the fathers of that ancient councel of Gangra, have pronounced an anathemaCan. vlt. against him.

For the means to sanctification the special duties and acts wherein the sanctificationThe duty of sanctification of the day consists, no other directions can be given, then what we formerly gave for the means to attain knowledge, onely we premise that which Saint Augustine saith of iteration, that a man may say, Domine scis, quia dixi, Domine scis quia [...], Domine scis quia [...] sum. Lord thou knowest I have sanctified thy name because I have preached it, Lord thou knowest I have spoken of it again and again, Lord thou knowest I have been witnes of the truth.

Sain Paul attributeth sanctification of every thing to prayer premised: andprayer. 1 Tim. 4. 5. therefore it is termed the preparative to all the duties of a Christian; more plainly,Mar. 35. 39. Our Saviour very early before day went out into a solitary place, and there prayed, and afterward came and preached in the Synagogue, which is very probable to have been on the sabbath day, whereby we may observe, that Christ himself took prayer to be the first means of sanctification.

1. Now for the times of this exercise of prayer on the Lords day, they are two 1. Before the other publick duties; and 2, After. 1. That before is either private as of a master and his family. 2. Or else in the congregation, which is publick. Both which the psalmist comprehendeth in one verse. I will give thanks to the Lord with my whole heart, secretly among the faithful, theres the first. And in the congregation theres the last. 1. Concerning the first, we see in the placepsal. 111. 1. Mar. 6. 46. before quoted that our Saviour went out into a solitary place, as also elsewhere. As soon as he had sent the multitude away he departed into a mountain to pray. 2. ForAct. 16. 13. 1 Cor. 14. 16. the other, we may gather out of that place in the Acts, that amongst the very Heathen the religious Hellinists (which were called [...], which were a kinde of proselytes that worshipped the God of Israel) vsed to assemble themselves to pray by a rivers side. But more plainly, the Apostle saith, that to the prayers of the congregation, every one should joyn his own Amen.

Again prayer is to be vsed after. For as we are not fit to receive any spiritual2. Num. 6. 24. grace before without it, so neither to keep it after; the devil will take the word out of our hearts, after we have heard it, unlesse we desire of God that it may remain with us, and seek his blessing that the seed may fructify. And this was in the law to come from the Priests mouth. The Lord blesse thee and keep thee. By vertue whereof the devil wil lose his power in taking the wordLuc. 8. 12. out of our hearts, but it shall continue with us, and fructifie in us.

2. The second is the word, which is magnified or sanctified by God for ourThe word. Esa. 42. 21. sanctification; for as the prophet saith, God hath magnified the law, that is, his word, and made it honorable, and else where plainly the, hearing of the word is made one end of publick assemblyes, gather me the people together (saith God) and I will makethem hear my words. Now the word upon the sabbath hath a double use. 1. First as it is read, and heard read, onely. 2. And secondly, as it preached, or heard preached.

1. For the first, the Church in great wisdome alwayes thought it most convenient and necessary, that reading should precede preaching, that when it should be preached it might not seem strange to them that heard it. But as that is thought a thing fit by the Church, so would it be no lesse expedient, that before we come to church we would meditate on it, yet such is our wretchlessenesse in matters spiritual, that we think we have done enough if we can apprehend it, when it is read whereas if we would meditate on it before hand, we might make the better [...] [Page] of it when it is read, and be the better confirmed in what we hear preached. The Jews had their [...] the preparation to the sabbath, and about the ninth houre of it (which is our three of the clock in the after-noon) they usually met, and spent their time in reading of the scriptures, that they might be the better fitted against the sabbath.

The publick reading of the word in the congregation on the sabbath day is warranted by diverse passages in holy writ: as by that in the Acts of the Apostles, where it is said, that when Paul and his company came into the synagogue at Antioch on the sabbath day, the rulers of the Synagogue after the [...] of the Law and the Prophets, sent to them saying, ye men and brethren, if ye have any wordAct. 13. 14. 15. of exhortation, say on. And by another passage in the same Chapter, where it is said, that the Prophets were read every sabbath day. And by another a little after, which saith thus that Moses (that is the law) was read in the Synagogue every27. sabbath day And lastly, Saint Paul gives a special charge, by the Lord to the Thessalonians,15. 21. 1 Thess. 5. 72. thathis Epistle to them be read unto all the holy brethren.

There is a vse also of private reading, and that of great consequence, for Christ saithJo. 5. 39. plainly, that his witnesses be the Scriptures, and therefore will he have them searched,Esa. 8. 19. because they testified and prophecied of him. That this exercise is profitable20. the prophet maketh plain by a question. Should not a people enquire at their God?34. 16. which he explains in the next verse by; seeking To the law and to the Testimony. And again, Seek in the book of the Law and read. And therefore we see that the Bereans were much commended, and storied for wiser and nobler [...] other people, why? because they searched the Scriptures daily, to confirm their faith in theAct. 17. 11. points preached to them.

There are other vses also in reading. In the Revelation there is a blessing pronounced to those that read or heare the words of that prophecy, because it mightApoc. 1. 3. excite men to praise God when they see all fulfilled. Man seeing the prophecies fulfilled, may thereby give him praise. And for this cause there were (anciently) Monuments kept in Churches, which preserved and set forth the accomplishing of Gods promises or threatnings. As the memorials of the warres of God on the behalf of the Israelites: which was called liber bellorum Dei, the book of theNum. 21. 14. battels of the Lord, and their verba [...] or Chronicl es of Nathan, Gad, Shemaiah, &c. these they permitted in a holy use to be privately read: that seeing his promises and his threatning, denounced in them to have been fulfilled men might the better be stirred up to the praise and fear of God.

2. Another use was, the understanding of hard places in the Scripture. It is recordedDeut. 9. 2. of Daniel that while hs was reading the book of [...] about the accomplishment of the number of the 70 years captivity mentioned by the same prophet, God sent an Angel to him to informe him in that great [...] about the time of Christs sufferings So the Eunuch while he was reading in the book of Esay, had the expositionAct. 0. 28. of Christs sufferings from the Apostle Philip sent for that purpose by God, and because God doth not now by such extraordinary means informe us in the true sence of Scriptures, therefore we are to read such as have written [...] upon such places, and so no doubt but if Philip had written any thing at that time upon Esay, that the Eunuch would have read it, and made use of his writeing as he did of his verbal exposition. Therefore hath God ordeyned expositions, such as the book Jasher, which as some think, was a commentary upon the law, writtenJos. 10. 13. for this end, to explicate the hard Texts of Scriptures, and [...] them.

2. Another Means to sanctification, is the word preached, of which the Apostle speaks to the Romans, how shall they hear without a preacher, and this is one of theRom. 10. 15. ordinary means of faith, and so, of sanctification. The Apostle in that placeq uoteth outEsa. 52. 7. of two of the Prophets this text, How beautiful are the feet of them that preach theNum. 1. 15. Gospel of peace, and bring glad tidings of good things? And our Saviour Christ in hisJo. 17. 17. prayer (before his passion) for his Apostles, who were to be such preachers, saith, sanctifie them with thy truth. and thy word is truth; and by his own practise in preaching he sanctified this means of preaching. And the Apostle tells us, that the wisdom of God hath appointed by the foolishnesse of preaching to save them that beleeve; this way of saving men, the wisdom of God hath pitcht upon, which is not to be altered, but to continue to thend of the world. For though reading of [Page] the word be a necessary means to sanctification, yet are not all men capable to understand what they read.

The [...] Custome therefore of the Church was, and so continued in the Apostles times, that after the reading the of Law and the Prophets, some that were learned in Gods Law and sent by him to that purpose, stood up, and expounded to the people some text of that which was read. We may see this plainly in theNehem. 8. 8. book of Nehemiah, that after Ezra and others had read in the book of the Law to the people in the congregation, they gave the sence, and caused them to understand the reading.

And the Apostle S. James puts the Jews in minde that Moses was preached in the Synagogues on the Sabbath day. This practise continued (as I said) even in theActs 15. 21. Apostles time. For we see in the place before mentioned, that the Rulers of the Synagogue at Antioch, entreated the Apostles to bestow [...] words of exhortation13. 15. upon them after the reading of the Law and the Prophets. The Eunuch (no doubt but) was a man of as great capacity, as many who now adayes take upon them the exposition and preaching both of Law and Gospel: yet had not he met with S. Philip, he would have been to seek in that place of the Prophet, which the Apostle foundActs 8. 28. him reading.

3. A third duty is the pondering of that which we have heard read or preached. ThisMeditation. Luc. 2. 19. we read that Mary did, who pondered all the [...] of Christ in her heart.Psalm 119. 97 And so did David, when he said, Oh how I love thy Law, it is my [...] continually.

Besides the meditation of the Word that we shall hear read, or preached, the 92 Psalm (which was a Psalm peculiarly made for the Sabbath and was usuallyPsalm 92. sung on that day, the two first verses whereof (if credit may be given to the Jews traditions) came from Adam, who used to sing them in Paradise) giveth us three further points to consider.

1. The first is in the fourth verse (which indeed is that which God here expressely

Ver. 4.

urgeth in this Commandment) the Consideration of the works of his hands, the raising to our selves a Contemplative use of the Creatures; that as all the week before, we have had a naturall use of them, so on this day we should make a spiritual. Thou Lord hast made me glad through thy works, and I will rejoyce in giving praise for the operation of thy hands.

2. A second is (in the seventh verse) a meditation of the judgements of God.

Ver. 7.

when the ungodly are green as the grasse, and when all the workers of wickednesse do flourish, then shall they be destroyed for ever. And this meditation is most necessary to keep men within the bounds of obedience: for upon the Consideration of the severe judgements which God inflicts upon Malefactors, men are held in as with a bridle, from swerving from his Commandments.

3. The third is (at the tenth and twelfth verses) a Meditation of Gods benefits

Ver. 10. 12.

and Mercies: or of his mercies towards them that love him, as well as his visitations upon their enemies, both which may be included in the Hebrew word; taking judgements for the genus of them both. Such as be planted in the house of the Lord, shall flourish in the Courts of the house of our God, &c. These, whether they extend to our own persons, or concerne our fathers house, or the place wherein we live, or the Church round about us, every one of these affoord us an object of Meditation.

And as we see the other Creatures of God, as the wilde asses, sparrows, cranes, lilies, pismires, &c. yield matter of Meditation, thereby to stir us up to praise the Creator. Upon which we may frame an argument, a minore ad majus, from the lesse to the greater. If God have made them thus, how much more are we bound to be thankful to him, for whom he hath done infinitely more?

So the Apostle setteth forth Gods judgements to provoke us to repentance,Rom. 2. 2, &c. and his mercy to move and stir us up to thankfulnesse. And thus, when we are10. Eccl. 12. 12. wearied with prayer, and that reading and preaching of the word is ended, meditation still remaineth wherein to exercise our selves, and in this dutie we [Page] [...] [Page] [...] [Page] may continue the rest of the day and be furnished with matter sufficient to work upon.

4. The fourth duty of this day, is not to be contented onely with meditatingConference. upon these things in our Closets privately, but there must be conference also between our selves and others, about what we have heard. And this is done two manner of waye s.

1. The first is with them that have taught us, if we doubt of any thing we are toMal. 3. 7. confer with the Priest. The prophet tells us, that the Priests lips should keep knowledge, and we are to seek the Law at his mouth. we read that it was our Saviours [...]. 2. 46. practise. For it was a custom of old, that after the solemnity on the eighth day, the last of the feast, that the Teachers sate down at the Table, and the Auditors (standing about them) propounded [...] and questions, that they might be resolved in them. And so no doubt was Christ, at twelves years old, not as an Opposer, but in the state of a Learner; though he discovered a great guift that way above his years. And if points of doctrine fail, then others concerning practise are to be resolved, such as the souldiers and Publicans put to John; and the people to theLuc 3. 10. Acts 2. 37. Apostles.

Now because there are now adayes no doubts, no putting of questions, it is a signe. that fear of God is utterly extinguisht in mens hearts: and if there be any doubts at all, they are not propounded with that heart which they did it, that said, Men and brethren, what shall we do? or what shall we leave undone? but onely for some sinister ends.

2. The second is between the hearers themselves, and that, 1. either among equalls, as S. Paul with S. Peter; and Elias and Elizens who communed together;Gal. 2. 2. 2 Reg. 2. 11. and the two Disciples, with whom Christ made a third. And it was the old Custom, as it is in the Prophet, that they that feared the Lord, spake every one to his neighbour,Luc. 24. 15, 17 Mal. 3. 16. &c. to which a special blessing is promised: That God would keep a book of remembrance for such men, and that he would spare them, &c. By this means a more general benefit may be reaped of what is heard, when many shall lay together what they have observed, as in a symbolum, or common shot, whereby some that had no benefit by the word when they first heard it, may receive some good by it afterwards, and by mutual conference men may lay open their infirmities, and imperfections, which hinder them in hearing and applying the word, and may receive directions from others, whose case hath been the same, how they were holpen and freed from the like. 2. Or else between superiours and inferiours, as the Master and his family.

And this was Gods Commandement to the Israelites concerning his Law, they were to teach their children, and to whet it upon them as the word imports.Deut. 6. 7. Thou shalt talk of it when thou sittest in thine [...], and when thoulyest11. 19. down, and when thou risest up, &c.

5. The fift and last duty for sanctifying the day (not to be passed over) isPraise. praise and thanksgiving. Augustine accompteth it to be totum opus Sabbati, the whole work of the Sabbath, as if the day were made for nothing else. And to this end (as hath been said before) the ninety second Psalm was penned to be sung as a Hymne or song to praise God. Now praise and thanksgiving may be either for general or particular benefits. For general benefits we have the ninety first, sixty eight, and hundred and third Psalms. For particular benefits, (as for fair weather afterPsalm 35. [...]. rain, or rain after too much drought, &c.) we have the sixty fift Psalm. For these we must (with David) praise God in the great Congregation. Especially seeing thanksgiving is accounted by David to be a debt due unto God in respect of his goodnesse in hearing our prayers: and it is the very reason the Psalmist gives for it. Praise watcheth for thee in Sion, or as others read it, Tibi debetur Hymnus, 29. 2. a hymn is due to thee from Sion, the reason is expressed in the next words, because96. 8. 65. 1. 2 thou art a God that hearest prayers.

Besides all these mentioned, the Sacraments, and Discipline are parts of the sanctification of the day, but are not for every day, but to be performedExod. 12. 16. on speciall dayes, and by some speciall persons, whereas the other duties of the day pertain generally to all, and ought to be continually performed. So that [Page] no man ought to conceive, that he hath done enough in performing them once. Qui Apoc. 22. 11. sanctificatus est, sanctificetur adhuc; he that is holy let him be holy still. There is a necessity of continuing in these means of sanctification, every sabbath day. For, as our knowledge is but in part, and our prophesying but in part, (as the Apostle speaks)1 Cor. 13 9. so our sanctification is but in part, there will still remain a necessity of that exhortation,John 5. [...]. Apoc. 7. 14. Scrutamini Scripturas, search the Scriptures. We are continually to wash our robes in the blood of the Lamb: that is, we must still come neerer and neerer to cleannesse, until by continuing in these holy exercises, we may at last save our1 Tim. 4. 16. selves.

And thus much for the several duties, wherein the sanctifying of the day consists.

Now the means are for the end, which is the fruit of them, Nemo mediis utitur propter media, no man ever useth means, onely for the means, but for some end. And therefore he that planteth a vineyard, and he that tilleth and soweth his ground, hoc est ultimum, fructus; that which he aimeth at, is the fruit, and harvest. This is the fruit that God expects, the great end of this Commandment, that his Name may be sanctified in and by us. We have the very phrase of speech in the book of Numbers. Numb. 20. 12. Because ye beleeved me not to sanctifie me in the presence of the Children of Israel, therefore ye shall not bring the Congregation into the land which I have given them: this was Gods speech to Moses and Aaron. And in another place the like, Sanctificate & sancti estote, sanctifie your selves and be ye holy. Such wordsLevit. 20. 7. in respect of the two fold glory that redoundeth to God, have a double sence. God is glorified, 1. Either by us directly, or 2. from us, by other, indirectly; as it is in the Gospel, when men seeing our good works are stirred up also to glorifie [...]. 5. 16. him.

And therefore it is, that these words, [Sanctification, Glorification, &c.] have a double sense. 1. First, to signifie a making holy, &c. and that by means: in which respect sanctification is a making holy. 2. in regard of others, a declaring of this sanctification so made. By the first (according to S. Peter) we make sure to our selves2 Pet. 1. 10. our calling and election. And by the second, we declare it to others, that as we glorifie God our selves, so God may be glorified by others also. Shew me thy faith by thy works, saith S. James. Whereby it falleth out, that because good works have this operation to stir up others to glorifie God, that our Saviour saith, That a goodJames 2. 18. Matth. 12. 12. work is lawful on the Sabbath day; such works discover our regeneration, and if we be purged and sanctified, we shall be, as the Apostle saith, [...],2 Tim. 2. 21. prepared or made fit for every good work. So that when God hath used the means we must bring forth the fruit.

CHAP. VII.

Works of Mercy proper for the Lords day. They are of two sorts. 1. First Corporeal, feeding the hungry, &c. Burying of the dead a work of mercy. Such works proper for a festival. Objections answered. 2. Spirituals. 1. To Instruct, Counsel and exhort. 2. Comfort. 3. Reproofe. 4. Forgiving. 5. Bearing with the weak. 6. Prayer. 7. Reconciling those that are at odds.

BUt because the day was chiefly instituted for a memorial of Gods great mercies:Of works of Mercy. as 1. For making us, when we were nothing. 2. Secondly for redeeming us when we were worse then nothing. 3. And lastly, For the beginning of our sanctification: therefore in regard of these three great mercies it is, that no work doth so well agree with the day, nor that God is so much delighted in, as the works of mercy, when we shew our thankfulnesse for those great mercies which we celebrate on that day, by exercising mercy towards others, whose necessity requires our assistance. And in this regard it is, that there is a special affinity between sanctification of [Page] the day and works of mercy. The Prophet tells us, that God refuseth all sacrifice,Hos. 6. 6. and requireth Mercy, so that sacrifice without Mercy was rejected.Matth. 9. 13.

Let us compare this, with the Ritual sanctification in the Law.

As anoynting was the first part of typical sanctifying, of which we spake formerly, so was there also a second, If it were a Person, his hand was filled by Aaron, Implevit Deut. 16. 16. manus ejus Aaron. If it were an Altar, then was there some what offered on it. So that Oblation or filling the hand was the second way of legal sanctifying. In the Law there was a charge to Aaron, that whensoever men came to appear before the Lord, none should appear empty. And therefore in another place there is mentionLev. 8. 31. made of a basket of sanctification at the door of the Tabernacle, in which was reservedExod. 29. 32. the bread offered by the people, which the Priests were to eat with the flesh of the sacrifices. And the very same order was taken in the time of the Gospel, that on the Lords day there should be collections for the poor. But there is no place1 Cor. 16. 1, 2. that setteth this out more plainly, then the 26 Chapter of Deuteronomy, the wholeDeut. 26. Chapter throughout; where the manner is particularly set down, how the people were to bring their baskets of first fruits to the tabernacle, and offer them there to the Lord, in token of thankfulnesse, and as an acknowledgement that they received all from God.

And likewise every third yeer besides the ordinary tythes, they were to bring the tythe of the remainder to the Tabernacle, for the use of the Levite, the poor, the fatherlesse and stranger, that they might rejoyce together, &c.

Now mercy as misery is two fold. 1. Corporeal, and 2. Spiritual. Either outward and such as are for the good of the body of him that is in misery; or inward, and such as concerne his soul or spirit.

1. For the first of these, our Saviour himself mentions six works of mercy in 2 versesFor the body. of one Chapter, which as sure as he is Christ, he will acknowledge, and take special notice of, when he comes to judge the world, and as he will pronounce those happy and blessed that have exercised them; so he will denounce a curse upon those that have neglected them, three of them are in the first of the two. 1. Feeding the hungry.Matth. 25. 35.

2. Giving drink to the thirsty. 3. Merciful dealing with, and entertaining the stranger.36. And the other three are in the next verse. 1. Clothing the naked. 2. Visiting the sick. 3. And succouring them that be in prison. To which may be added a seventh, which is the care of the dead: we see that King David pronounceth a blessing from2 Sam. 2. 5. God to the men of Jabesh Gilead, because they had buried the body of Saul. And our Saviour commendeth the work of Mary in her anointing him, as having relationJohn 12. 7. to the day of his burial. We finde also Joseph of Arimathea, and Nicodemus recommended to posterity, for their work of mercy in this kinde: the one for begging the body of Jesus to bury it, and the other for assisting him in the charge of interring it. Augustine gives a reason why the burial of the dead ought to be accounted a work ofLib. de cura pro mortuis. mercy. It is done (saith he) Ne pateat miseria, that this misery of rotting (being both lothsome to the eye and nose) should not appear to every man. As also, because every one loveth his own flesh so well, that he would have it after his death well and honestly used, and therefore this is a benefit done to him, when he cannot help himself. And in these respects it is a work of mercy.

That the works of mercy are most requisite (and especially upon our feasts) appears by that which is related of David, who upon his sacrifice on a festival day dealt to everyman and woman (the poorer sort no doubt) a loaf of bread, and a good1 [...]. 16. 3. piece of flesh, and a flagon of drink. And by that which is storied of Nehemiah, whoNehem. 8. 10. upon the Sabbath day (after the law read and expounded) commanded the better sort to eat the fat, and drink the sweet, and to send portions to them, for whom nothing was prepared. And certainly there is a blessing or sanctifying proper to them and their actions that shall be mindefull of the poor, and shew mercy to them. S.Paul tells the Milesians, that it is a more blessed thing to give then to receive, especiallyAct. 20. 35. seeing God so accepteth works of mercy, as that he imputeth not sin to the truly charitable. Therefore it was that Daniel gave that counsel to Nebuchadnezzar, Break offDan. 4. 27. thy sins by righteousnesse, and [...] iniquity by mercy to the poor. And our Saviour gave the like in his sermon, Give Alms of such things as you have, and all things areLuc. 11. 41. clean to you. Whereas he that stoppeth his ears at the cry of the Poor, he also shall cry himself and not be heard.Prov. 21. 13.

[Page] But it is an easy matter for flesh and blood to finde objections, against performingObject. 1. these works of mercy. As how know I, whether a man be hungry or not? I see none go naked, and so of the rest.

To this we answer with the fathers, potius est occurrere necessitati, quam succurvere. Sol. It is better to prevent or keep a man from misery, then to help him out of misery. And for the practise of that they [...] taught, the monuments of their charity which they have left behinde them shew, that they were more frequent in works of mercy then we. And their rule was, In die domini ne extende manus ad [...], nisi extendas ad pauperem, if you stretch not your hands to the poor on the LordsAug. day, it will be in vain to stretch out your hands to God. And indeed, when God requireth thy Almes to the poore, he asketh but his own, and that which he gave thee, and but that which thou canst not keep long. He requireth but pauxillum, a very little from thee for them, meaning to repay thee Centuplum a hundred fold for it. He asketh of thee but Caducum, that which is fraile and transitory, to reward thee in aternum eternally.

2. And as there were in their time some, so are there now more, that plead theirObject. 2. inability to releeve the poor.

Our answer to this must be as theirs was, si [...] non sufficient restuae ad [...] Sol. Christianos, parcendum est, ut tu sufficias illis, if thou hast not sufficient for pious uses, be the better husband, that thou mayest be enabled to do some good, though never so little, for God regardeth not the quantum, how much thou givest, [...] ex quanto, out of what thou hast to give. The widowes mites were more accepted by God, then the gifts the rich men cast into the Treasury, why? Quia multum Luc. 21. 2. obtulit, quae parum sibi reliquit, she offered much, that left but little to her self.

Lastly, there were some then, as there are now, that having given Almes on the Sunday, would recover it the other dayes of the week, either by oppressing, and dealing hardly with the poor, or by undermining those they dealt with. Therefore the last caution must be out of the Prophet. The Lord of hosts shall be exalted inEsay. 516. judgment, the holy Ghost shall be sanctified in justice, that is, a mans mercy must not make him unrighteous. So that the conclusion of this point is, if a man doe dare rem suam Deo, & se peccato, aut daemoni, give his substance to God, and himself to sin or the devil, and thereby give quod minus est Creatori, & quod majus, inimico, the lesse to his Creatour, and the greater to his Enemy, he is far from keeping the sabbath aright, in the point of performing the works of Mercy.

Now concerning the spiritual part of the works of mercy, which is to be done to2. the Spirit of him that needs it, S. Augustine saith, Est quaedam charitas quae de sacculo Spiritual works of mercy, non erogatur; there is a charity which is not taken out of the bag or purse, such mercies are called Spirituales Elemozynae or misericordiae, spiritual Almes, which are so much more excellent then the other, as they do mederi miseriae principalioris partis, take order for the relief of the more principal part of man, the soul. And there are seven of this kinde.

1. The first concernes the good which is to be performed, to draw him to it, and it consists of three branches 1. The instruction of the young, and others that are ignorant; the Prophet describes the reward of such. They that turne many to righteousnes shall shine as the stars for ever. 2. The second branch is, the giving of goodDeut. 11. 19. and christian advice, to him that is in doubt; hearty counsel by a friend, is by Solomon Dan. 12. 3. compared to oyntment and perfume that reioyce the heart. 3. The last is the exhortingpro. 27. 9. Job. 3. 4. 4. him that is slack in some good duty, so did the prophet David. And thispsal. 51. 13. was one of the instructions Saint Paul gave to Timothy, to charge rich men, to do1 Tim. 6. 17. good, and be rich in good works &c.

2. Another is Comforting them that are in distresse, Saint Paul calleth this comforting2 Cor. 1. 4. 1 Th. 5. 14. them which are in trouble, and supporting the weak, and flere cum flentibus, Rom. 12. 15. weeping with them that weep.

3. A third is that work of spiritual mercy which our Saviour made a part ofMat. 18. 15. Church discipline, reproving of our brother privately for his fault, and the Apostle1 Th. 5. 14. Matth. 6. 14. biddeth us to warne them that are unruly.5. [...].

A [...] is, the pardoning of those that offend us, according to our Saviours Rule, we must first be reconciled to our brother, before we offer our gift at the AlAltar, [Page] and if he will not be reconciled, then pray for him. It was aswell Christs44. practise, as his counsel, Father forgive them. So did the Proto-martyr Stephen. Luc. 22. 34. Gregory saith, Qui dat et non dimittit he that giveth and forgiveth not, doth aAct. 7. 10. work that is not acceptable to God; sed si dimittet [...] non det, but he that forgiveth,in Mat. 23. 5. though he give not, shall be forgiven of God; as oft as he forgiveth others si tu ponas limitem Deus tibi ponet limitem. If thou settest bounds to thy forgiving, God will do the like to thee; but if thou for givest without limit, nor puttest bounds to thy brothers offence by pardo ning it, God will put no limit to his pardonnig of thy sinne.

5. Another is in Rom. 15. 1. we that are strong ought to bear the infirmities of the weak. Alter alterius onera portate, beare ye one anothers burden Gal. 6. 2. 1 Thess. 5. 14.

6. The sixth is taken out of Saint James. Praying for one another. even for our enemies, it was Christs counsel Matthew 5. 44. and his practise Luk. 23. 34. And thisJa. 5. 16. is reputed for a work of mercy. Augustine saith, Causaberis [...] te non possedocere, you may perhaps cavil and say, thou canst not teach: some are as forward to advise you, as you them: and that you have not the gift of comforting: or if you rebuke them for their faults, they will despise you. But for this, and the two last works of mercy, there can be no excuse, nunquid dices, non possum dimittere [...], to forgive one that hath offended thee, to bear with him, to pray for him, these things may be alwayes done, ut malitia ignoscatur nulla excellentia, nulla sapientia, nullis divitiis opus est. To pardon wrong done to us, (and so to beare with the weak, and to pray for any) there is neither excellency nor wisdom, nor riches requisite or necessary.

7. The last is, the reconciling of them that be at variance, or the making peaceMat. 5. 9. between man and man. By this act (as our Saviour tells us) we shew our selves to be the children of God, and as (he further saith) there will a blessing follow [...]. 2. cont. Parmen. peace makers. But here falleth in an obiection, what if they will not be reconciled? Augustine answereth it. If thou hast done thy good will pacificus es, thou art a peace maker. And these are the seven fruits of mercy spiritual. Besides these whatsoever is a work according to the Law of God, is also acceptable, but especially these.

CHAP. VIII.

The second rule of homogenea. Fasting, reduced hither. Commanded under the Gospel. 1. Publick fasts for averting of evil of punishment which is either malum grastans or impendens, or of sinne, for procureing of good. 2. Private fasts, and the [...] of them. The parts of a fast. 1. External abstinence from meat, sleep, costly apparrel, pleasure, servile work, almes then to be given. Secondly, internal humiliation for sinne, promise of reformation. The third rule, our fast and observation of the Lords day must be spiritual.

Thus far we have proceeded according to the first rule of extension, that where any thing is commanded the contrary is forbidden, and e contra. Come we now, as in the former, to the rule of Homogenea that is, where any thingOf fasting the vse. is Commanded, there all things are commanded that are of the same kinde; which is the second rule. And we finde in the law, that the day of humiliation or fastingLev. 23. 31. 16. 31. is called a sabbath, and so may be reduced hither as homogeneal. Saint Augustine said well, that if the state of Innocency had continued, then had there [...] one day only to have bin observed by Christians; and that to have been spent onely in the duty of prayse, and thanksgiving. But since the fall of Adam, there are such defects and wants in our souls, that God is not onely to be glorified sacrificio psal. 50. 10. Eucharistiae by the sacrifice of Praise, but also sacrificio spiritus contribulati Mat. 11. 25. & [...], by the sacrifice of a troubled and humbled spirit, his reason is, [...] bonum perfecte ut volumns non possumus, because we cannot performe any goodpsal. 51. 17. thing so well as we would. And he alledgeth that place of Saint Paul, I do not32. 5. the good things that I would. That tie that [...] upon us in the other sabbathRom. 7. 19. [Page] cannot be so well performed by us as it ought to be, and therefore multo [...] frequentius [...] oportet we have cause to glorify God oftner by this sacrifice of humiliation, for attonement, then by the other. So that as the other tendeth to initiation of the joyes to come, for praise is the exercise of the Saints and Angels,Col. 3 1. 5. and herein have a heaven upon earth, so this to mortification of our earthly members in this life: and it is the ordinance of God, that each of these sacrifices should have its day.

And though some doubt of the morality of the sabbath, yet that [...] is a moral duty there can be no doubt. The reason is; because whatsoever was a meer ceremony might not be vsed at any other time, or in any other place or order, then was prescribed by God in the book of Ceremonies; but this of fasting hath been otherwise, for upon extraordinary occasions they had special fasts as in the fist, and seventh and tenth moneth, none of which were prescribed by the law, and had not bin lawful, if fasting were a ceremony, for ceremonies in the time of the law, were tyed to certain times and places. Again, though our Saviour gave a reason why his disciples should not then fast, yet he shewed plainly, that after the [...]. 2. 15. Bridegroom should be taken away from them (after his taking up into Glory)Zach. 7. 5. they should fast, and that this duty should continue.

And we see, it was the practise of the Church,, at the sending forth of Paul andAct. 13. 3. Barnabas. And Saint Paul himself had his private fastings, in multis jejuniis, in2 Cor. 11. 27. 1 Cor. 7. 5. fasting often. And his advise was to married people, to sever themselves for a time, to give themselves to fasting and prayer, which sheweth plainly, that it was accounted a necessary duty, and therefore practised. Now for the other times of the Primitive church, the books of the fathers are exceeding full in praise of fasting, and they themselves were so addicted to it, and did therewith so consumepsal. 109. 24. themselves, that they might well say with David. Their knees were made weak with fasting, and their flesh had lost all their fatnes.

The day of humiliation, or day of fast, receiveth a division of publick and private.publick fasts, Joel. 2 15.

1. For the first, it was lawful to blow the Trumpet at it. And secondly for the second, it was to be kept as privately as might be, none must know of it: but the ends and parts of both were alike.Mat. 6. 16.

Now the reasons of the publick fast were these. 1. Either for the averting of some evil. 2. Or for procuring some good. And because malum est aut poenae aut culpae evil is either of punishment or of sinne; this duty was performed against both these: but especially against punishment, either of our selves or others. And in both it is either present, which is Malum grassans, or hanging over heads which is impendens.

1. A present evill is, when the Church or commonwealth hath any of the Lords arrows or shafts sticking in their sides (as Chrysostom saith well on Jos. 7. 6.) Aspsal. 38. 2. Jos. 7. 6. when the men of Ai had discomfited the children of Israel, Josuah and the People humbled themselves before God by a publick fast. And upon the overthrow given them by the Benjamites, the people likewise besought the Lord in a publickJud. 20. 26. fast. So in the time of their captivity under the Philistims, the prophet Samuel 1 Sam. 7. 6. proclaimed a publick fast. And the like upon a dearth in the time of Joel.

2. When as yet the judgement of God was not come upon them, but was onely imminent, a fast was proclaimed by Jehosaphat upon the Ammonites and MoabitesJoel. 2. 13. coming against him. He feared and set himself to seek the Lord, and proclaimed2 Chr. 20. 3. a fast throughout all Judah. Also upon Hamans decreegotten against the Jews, before it was [...] in execution, Esther caused a general fast to be [...] among the Jews. AndEsth. 4. 16. when Niniveh was threatened with destruction to come upon it within 40 days,Jon. 3 5. the king caused a publick fast to be held.

So when this punishment lieth not upon our selves, but upon the Churches about us, the like duty is to be performed. We have an example in this [...], for the Jews dispersed through Babylon and Chaldea, in the Prophet Zachary. Zach. 7. 3.

2. To come to malum culpae, the evil of sinne, In regard of our offences against God; and that they deserve to be punished, we are to performe this duty, obtain pardon, and to pacifie his wrath, We see, that the Jews having offended God by taking [Page] wives of the Gentiles, though there was yet no visitation [...] them, yet Esra, Esr. 9. 4. and those that feared God assembled and humbled themselves by fasting and Jesabells pretence for a fast was fair, if it had been true, viz. that God and the king had been blasphemed by Naboth.

2. As it is a dutie necessary to the averting of evil, so is it for the procuring of some good. For which purpose we finde several fasts kept in the Apostles times,Act. 13. 3. One at the sending forth of two of the Apostles Paul and Barnabas, and the other14. 23. at the ordination of elders to desire of God, to make such as were ordained painful and fruitfull labourers in the work, to which they were called.

Now in this duty of fasting, if we looke at the punishments and visitation of God onely, which are variously sent, it is hard to make Jejunium statum, to observe any set and fixed time of [...], but as the occasion is special and extraordinary, so must the fast be; but if we look at the sins we daily fall into, and our own backwardnes to any thing that is good, and consider that fasting is a great help in the dayly progresse of mortification and sanctification. As under the law, they had their set dayes of expiation [...] wherein they did afflict their souls & expiare [...] sua jejunio and expiate their sinnes with fasting, so no question [...] that now (we having the like daily occasions of fasting) set times of fasting may be appointed by the Church, and that it is very expedient it should be so, and that every true member of the Church ought to observe the same.

And as upon these publick causes and calamities the whole people ought to make a solemne day of fasting, wherein every one is to beare a part: so when the same causes concern any private person, he ought to keep a private fast and humiliation; which brings in the second part of a fast. Namely the private.

2. The causes of a private fast are the same with those of the publick. 1. Either forPrivate fasts. Malumpoenae, the evil of punishment, or secondly Malum culpae the evil of sin. And the first in respect of our selves, when we are either under Gods heavy hand2 Sam. 12. 16. [...], as David when his child was sick, fasted: or when the evil is not yet upon1 Kin. 21. 27. us, but hanged over, and threateneth us: as when Eliiah denounced Gods judgments against [...], he fasted: which fast though it were onely or cheifly for fear of punishment, yet went it not unrewarded.

It is not thanks [...] in sicknes and affliction to refrain our meat: it is butJob. 33. 19. 20 natural so to do, Elihu in Job tells us, that when a man is chastned with pain,psal. 107. 17. 18. his life abhorreth bread, and his soul dainty meat. And the Psalmist tells us, that when1 Kin. 21. 4. fools are afflicted, their soul abhorreth all manner of meat. And we read that whenLuc. 7. 38. Ahab was in grief, he would eat no bread. But to do this without affliction. [...] Mat. 10. 38. optimum & acceptabile [...], This is the excellent and acceptable fast. To come1 Cor. 11. 31. with Mary Magdalen and betake our selves to weeping and to fast before the [...] come, to take up our own crosse, and to [...] our selves, this is an act worthy a true Christian.

Again, when the affliction lieth not upon our selves, but upon others, it may be lawfully [...]. David relateth [...] himself, that when others were sick, he put onpsal. 35. 13 [...], and humbled his soul with fasting, for them.

2. To prevent the evil of sinne, either propter languorem boni, when we grow1 Cor. 7. 5. [...], or languish in performance of holy duties, as when our prayers are not so fervent as they ought to be, or propter [...] mali, upon some tentation, that cannot be avoyded without fasting, for [...] saith; there are some evil spirits, thatMat. 17. 21. cannot be cast out but by prayer and fasting

Lastly, as the publick [...], so also the private, is not only for the averting of evil, but for procuring of good: and that, either in general, as Cornelius the Centurions fasting proved a preparative to his calling to become a Christian: orAct. 10. 30. in particular, as our Saviour Christ fasted at his inauguration, or publick entranceMat. 4. 2. into his office of mediatorship; according to the opinion both of the fathers, and moderne divines.

Now as of the other Sabbath, so also of this, there are two parts. First External, which is Abstinence. Secondly, internal sorrow, mourning, or Humiliation.

[Page] 1. In the outward fast is required a whole dayes Abstinence, from, even to even,LeV. 23. 32. and from meatand drink, [...] whatsoever is edible and [...] whatsoever is liquid, Esra. 10. 6. a general restraint from both.

2. An abridgment or breaking off the ordinary course of our sleep. We mustJoel 1. 3. watch as well as fast.

3. We must lay by our best apparel, and put on more vile clothes, which in Nehemiah Exod. 33. [...]. and sundry other places is expressed by wearing of sackcloth, which we shouldNehem. 9. 1. also lay aside, as unworthy of any; but that to avoid shame, we must have somewhat to cover our nakednesse.

4. We must separate our selves from all that is delightful to the senses, and from allzach. 7. 3. the pleasures and delights of this life; for, quia non peccavit sola gula, ne jejunet sola, because the tast hath not been the onely sense which hath offended, therefore thatBern. sense must not fast alone: but the other senses mustabstain and be afflicted also.

5. And as all these are [...], so is labour and servile work also.Lev. 23. 28.

6. Lastly, we must give alms and relieve the poor on the day of our fast. TheEsay 58. 10. precept we have in Esay, among other things required in a fast, to draw out the soul to the hungry, and to pity the afflicted soul. And an example of it in the Centurion: Alms was joyned with his fasting: for the old rule and Canon is, Quod ventri subtrahitur, Acts 10. 4. pauperi detur; what we spare from our belly, we must give to the poor.

But as we said before, that bodily rest profiteth nothing, so we may say of bodily abstinence, it availeth little, it is not an outward abstinence will serve the turn (for the the kingdom of God is not in meat and drink) if we stay there and go no further:Rom. 14. 17. therefore the Prophet tells such fasters, though they lay in [...] a whole day, yet it was not that which God requireth, but inward sorrow: because the outward action is ordained for the inward, and the internal fast is that which God chiefly accepts. What is said in the Gospel of sacrifice, may be aswel said of outward mourning,Esay 58. 5. I will have mercy and not sacrifice. Matth. 9. 13. And the Prophet Joel tells us,Joel 2. 12. It is not the rending of the garments, but of the heart which God requireth in our2 Cor. 7. 11. fasts. The Apostle excellently describeth the whole course of whatsoever is required of us in this fast: when they sorrowed after a godly sort, what carefulnesse it wroughtRom. 8. 26. in them; yea, what clearing of themselves; yea, what indignation; yea, what fear; yea, what vehement desire; yea, what zeal; yea, what revenge? A true fast must come from the spirit, and be accompanied with sighs and groans which cannot be expressed, as the Apostle speaks in another case. Of this sorrow there cannot be an exquisite method, but as he setteth them down there, they are of two sorts. 1. First, a fear arising from the apprehension of Gods anger provoked, and the punishment due to us for our sins, which must work in us a sorrow that we have offended so good a God.

2. A desire of amendment for the future, which must shew it self by a more strict care that we offend him no more: and this care must be expressed by zeal, and if we relapse or go amisse, that then we be ready to punish our selves for it. In a word the fruit of1 Cor. 11. 31. those actions which concern Mortification tend to this end, that by judging our selves we may escape the judgment of God. It was the policy of Benhadad, and his people1 King. 20. 32 to humble themselves to the Kingof Israel, which turned to their preservation: and it hath been the usual practise of rebellious subjects to their Prince thus to behave themselves, to regain his favour, and to make his bowels yearn.

But after all these, unlesse there be a binding of our selves by a vow and promise of reformation andnew obedience (which must be the [...] of our fasting and humiliation)Neh. 9. 2, [...] & ult. all the rest will be to little purpose. Therfore we finde in Nehem. at a solemn [...] of the Israelites, when they were returned from Babylon, that after solemn reading of the Law four times (for so some take the words, verse 3.) whereas their ordinary readings were but twice on one day, and after an humble cessation, and serious exhortation, they all enter into a solemn vow and Covenant of reformation of their lives, and set their hands and seals to it, to remain as a testimony against them for ever if they should fall back. Thus if we upon our solemn fasts do vow and promise to God, unfeignedly to reform what we then confesse to have been amisse in us, and perform it accordingly, then we may be assured our fast is such as God accepts. And thus much concerning the second rule, for expounding the Commandments, extending to Homogenea.

[Page] The third rule tells us according to our former method, that the love of God is3. Rule. spiritual, and so aswell the fast, as the observation of the festival ought to be spiritual (as hath been partly handled already) The Prophet Esay knew the necessity hereof, and therefore urges both in one Chapter, Esay 58. he reprooves their fast, because they rested in outward abstinence, neglecting the spiritual duties, without which it is of no value, verse 3, 4, &c. and ver. 13. he tells them they must not do their pleasure on Gods holy day, but call it a delight not doing their own wayes, nor finding their own pleasure, &c. Thus we must sanctifie the Lord in our hearts, as S. Peter requires, 1 Pet. 3. 15 and so we shall sanctifie the day to him in an acceptable manner.

CHAP. IX.

The fourth rule of the means and helps to keep this Commandment, viz. 1. Places. 2. Persons. 3. Maintenance. 1 Of publick places for divine worship. The place as well as the time holy, and both to be reverenced. Add. 25. out of the Authors other works, concerning the Adorning of Gods house, and against sacriledge in prophaning it. Addition 26. Further Additions concerning Churches, or places of Gods worship: set places used from the beginning: the necessity of them from natural instinct. Their dedication and the use of it. God is sole proprietor, as of places, so of all the Churches patrimony. All humane propriety extinct by dedication: the Clergy have onely usum, ac fructum; no fee-simple by the Law Civil or municipal in any man; but a quasi feudum onely.

IN the next place (according to the former rules of exposition) we are to proceed4. Rule. to those things which help and conduce to the keeping of this Commandment,The Means. which we usually call the means; for where the end is commanded, there those things are also Commanded, without which the end cannot be attained.

Now whereas the solemn duties of this day cannot be performed in a publick manner, without a place set apart, and persons enabled to perform such high and sacred actions: and because those persons must be trained up, that they may be fit for such great and weighty imployments, and not taken up ex [...] grege, out of the common rout, which cannot be without cost and charge. Therefore both places and persons sanctified to these purposes, and maintenance also for the persons, and for the universities and schools of learning, when they are to be prepared for the work, are commanded by God, and included in this precept; and so of these we are to speak in the next place, viz of 1. Places. 2. Persons. 3. Maintenance.

1. For the place, we finde it joyned with the day in several places, Ye shall keepplaces of publick worship. my Sabbaths, and reverence my sanctuarie. Where the observation of the day is joyned with the reverence of the place in one verse making them thereby to be ofLevit. 19. 30. 26. 2. one Nature. This should be observed by those men among us, who are so strict and punctual about the day, urging it even to Jewish superstition, and yet are [...] negligent of the place, and prophane it most of all: when as it is most certain, that the time and [...] do pari passu ambulare; and that there is no more ceremony inpsalm 133. 14. the one, then in the other: but that both are of the like moral use, and both alike capable1 Cor. 11. 22 of sanctification; and the place the more capable of the two as a thing permanent, whereas the time is transient.

The day is the day of rest, and when we hallow it, it is called the Lords rest; and the same name is given by God himself to the place, when it is consecrated to him, This is my rest for ever, here will I dwell, for I have a delight therein, saith God of Sion: concerning which, as the Apostles took order, that the exteriour part of Gods worshipAugust. q. 57. in Levit. Basil. should be performed decently and in order, so also that the place of worshipMoral. Reg. 30 Hier in Epist. Sedul Chrys. Theoph Theodor. Oecum. in locum, cum aliis. should not be prophaned, but decently kept, and reverently esteemed, and therefore the Apostle reproves the Corinthians for their irreverent carriage in the place, whereby they despised the Church of God, That by [...], Church, is there meant, not the persons, but the place, is the opinion of most of the Fathers. Have ye not houses to eat and drink in? or despise [...] the Church of God? But if he had lived in these times, what would he have said, to see the [...] of God, and places of worship so highly prophaned and abused, and so homely and poorly kept, that the Table of the Lord, where (as S. Chrysostome [Page] saith) Tremenda Dei mysteria, the dreadful mysteries of God are celebrated, looks more like an oyster board, or a table to eat oysters on, then the holy Table fit for Gods Sanctuary. This is so far from Pompa outward pomp (which is the extream that some men pretend to be against) that it comes far short of [...], that decency which is required in Gods house. This is a thing to be thought on, and though it may seem to some not to be inter graviora legis, yet I am sure it is not to be neglected, as we see it is now adayes: for as by travelling, working, &c. we shew that we esteem not the day, so the very walls and windows, and other parts neglected, shew we esteem not Gods sanctuary.

Concerning the adorning of the house of God, the Author (as here briefly) so moreAddition 25: Of adorning of Churches. fully in other places expresseth himself. Serm. on Mark 14 4, 5, 6. page 295. If oyntment might be spent on Aarons head under the Law, seeing a greater then Aaron is here, why not on his too? I finde that neither under the Law, he liked of their motion, What should the Temple do with Cedar? neither under the Gospel of theirs, What should Christs head do with Nardus? but that to his praise it is recorded in the old Testament that said, Shall I dwell in my cieled house, and the Ark of God remain1 Chron. 17. 1under goats skins? and she in the new, that thought not her best ointment too good for Christs head? Surely they in Egypt had their service of God, it may be in a barn, or in some other corner of an house, yet when Moses moved a costly Tabernacle, no man was found that once said, our Fathers served God well enough without one, ut quid perditio haec? After that many Prophets and righteous men were well when they might worship before the Ark; yet when Solomon moved a stately Temple, never was any found that would grudge and say, Why, the Ark is enough, I pray God we serve God no worse then they that knew nothing but a tent, Ut quid perditio haec? Onely in the dayes of the Gospel (which of all others least should) there steps up Judas, and dareth to lay that against Christs Church, that no man durst ever either against Moses Tent, or Solomons Temple, &c. In the same sermon a little before, viz. page 294, The Scripures record (as a good work) that that was laid down at the Apostles feet, no lesse then this that was laid on Christs own head. And in them Ananias a Church robber, and Judas a Christ robber both in one case. Satan is said to have filled their hearts in that Act. And the like end came to both, and both are good remembrances for them that seek and say, as thy did: yea, that would not be content to detain a part (Ananias and Judas went further) but would seize on all gladly, if a gracious Lady Q. Elizab. did not say, sinite. In another Sermon on John 2. 19. page 483. To reform Churches, and then seek to dissolve them, will be counted among the errours of our age. Christ was far from it; he that would not see it abused, would never endure to have it destroyed, when he had reformed the abuses. After in the same Sermon, page 485. Solvite Templum, is no Commandment (be sure) in no sence. He commands not any Temple, not that they themselves meant to be destroyed. It were sacriledge, that, and no better: and sacriledge the Apostle ranks with Idolatry, as being full out as evil, if not worse then it. But indeed worse; for what Idolatry but pollutes, sacriledge pulls quite down; and easier it is to new hallow a Temple polluted, then to build a new one out of a heap of stones. And if to spoil a Church be sacriledge, (as it is granted) yet that leaves somewhat, at least the walls and roof (so it be not lead) to leave nothing, but down with it, is the cry of Edom, the worst cry, the worst sacriledge of all, and never given in Charge to any (we may be sure.) For God himself said to David with his own mouth, Whereas it was in thine heart to build me a house, thou didst well, that thou wast so minded. Didst well? well done to think of building? then e sensu contrario, evil done to think of dissolving, and that which is evil, Christ will never enjoyn. Against destroying of Churches much more may be read in that Sermon, where he [...], that it is the proper work of a Pharisee to destroy Temples, for to them it was spoken, John 2. 19. and that to destroy the Temple is to kill Christ, and that Christ (comparing his body to the Temple) his meaning was to shew, he would have us to make account of the Temple, and so to use it, as we would his ownAnnot. 26. Of the Antiquity, necessity and sanctity of places for publick worship. very body; and to be as far from destroying one, as we would be of destroying the other, &c.

To erect and set up certain places for the exercise of the rites of Religion, is derived from the instinct of nature, and approved by God from the beginning. It begun not (as a learned man saith) with that Tabernacle or ambulatory Temple, which [Page] Moses caused to be made by Gods appointment at Mount Sinai, but was much more ancient. Noah built an Altar as soon as he came out of the Ark. Abraham, [...], and Jacob, (wheresoever they came to pitch their tents) erected places for divine worship (that is Altars with their septs and enclosures) without any special appointing from God. To this purpose that profound and judicious Hooker, Polit. lib. 5. sect. 11. saith; That solemn duties of publick service to be done unto God, must have their places set and prepared in such sort, as beseemeth actions of such regard. Adam even during the space of his small continuance in Paradise,Gen. 3. 8. had where to present himself before the Lord. Adams sons had out of Paradise4. 3. in like sort, whither to bring their sacrifices. The Patriarchs used Altars,13. 4. mountains and groves for the self same purpose. In the vast wildernesse when the22. 1. 21. 33. people of God had themselves no setled habitation, yet a moveable Tabernacle theyExod. 26. were commanded to make. The like charge was given against the time theyDent. 12. 5. should come to settle themselves in the land which had been promised to their2 Chron. 3. 1. Fathers: You shall seek that place which the Lord your God shall chuse. 2 Chron. 6. 7. Psalm 132. 5. When God had chosen Jerusalem, and in Jerusalem Mount Moriah, there to have his standing habitation made, it was in the chiefest of Davids desires to have performed so good a work. His grief was no lesse that he could not have the honour to build God a Temple, then their anger is at this day, who bite asunder their own tongues with very wrath, that they have not as yet the power to pull down the Temples which they never built, and to level them with the ground. Thus and much more to this purpose, that learned and devont man, who amongst others learnedly handles the several points considerable in this subject: viz. the conveniency and necessity of having set places for publick worship, the consecrating and dedicating of such places to God, the honour and reverence due to them, and the conveniency and fitnes of adorning them in the most sumptuous manner, and that it savours nothing of Judaisme or superstition, but becomes even the most spiritual times of the Gospel. Sect. 11, 12, 13, 14, 15, 16, 17.

The solemn dedication of Churches serves not onely to make them publick, but further to surrender up that right which otherwise the founders might have in them, and to make God himself the owner, as that learned Author speaks, Sect. 12. p. 204. I may adde, that hence it is, that not onely the Civil and Canon Laws, but euen our Common Laws do account such places together with the Churches Patrimony, and whatsoever is dedicated to God, to be Gods right, and that he is the sole Proprietor, all humane propriety being extinguished by the consecration, and that all that the Clergie have is usum fructuum, as Administrators or Trustees from God, who hath given them the use, reserving the Dominion and right in himself. And therefore our Lawyers resolve, that there is no Fee simple of a Church, either in the Bishop, Patron, or Incumbent (though all other lands are resolved into a Fee simple, which is in some or other) but there is a Quasi feudum in the Incumbent during life, the Law gives him something like a Fee for life, whereby he may sue for the rights of the Church, but a proper Fee is in none but in God alone. Those that would see more of this subject, may read among many other, two learned Tracts, by two reverend and learned men of this Church. The one an answer to a letter written at Oxford to Samuel Turner concerning the Church, and the Revenues thereof. The other entituled, CHURCH LANDS NOT TO BE SOLD. Among the Schoolmen, Thom. 2. 2. q. 91. and the Commentators on him. The Canonists in cap. sacrilegium 17. q. 4. The Summists verb. Sacrilegium. Especially Suarez de Religione, lib. de Sacrilegio per totum. Thus briefly for the Places: now for the Person.

[Page]

CHAP. X.

Of persons set apart for Gods service, The mission, choice, the reverence due to them. The benefit received by them, spiritual, and temporal. Preservers of kingdoms. Humane laws and policies not sufficient, without a teaching priest &c. examples in diverse monarchies and kingdoms.

COncerning whom we know, that God hath said of him, that he is the messengerThe persons. of the Lord of hosts, he is appointed by God to stand between GodMal. 2. 7. and man, and Saint Paul saith of himself and other ministers of God, that theyHeb. 5. 1. are the Ambassadors of Christ, to deliver Gods message to men of all sorts, aswell2 Cor. 5. 20. to the highest Prince, as to the lowest of the people. They are sent with a commission, they come not of themselves mittam te I will send thee saith GodExo. 3. 10. to Moses, and vade ad populum, go to the people, saith God to Esay. And thisEsa. 6. 8. custome of sending by commission was continued by Christ and his Apostles and by their successors in all ages of the Church. As my Father sent me, so send I you saith Christ to his Apostles. And though God by the Prophet calleth theseJo. 20. 21. Jer. 15. 19. [...] thus sent, his own mouth, and that the message they deliver to us, is not [...] own, but Gods: yet it falleth out with them oft times, as with the day and [...], they are disesteemed and neglected.

[...] as in former times, wicked Princes thought meanly of them, as that toOf the reverence due to the persons. [...] nothing, but to burn in cense, and make ready sacrifices: and [...] appointed to their office the lowest of the people, such as would fill their hands, insomuch as the Priests office grew into contempt: in like [...] 1 Kin. 12. 31 13. 33. there are now some, that think the office of a minister of God to be nothing but the reading of a few prayers, and going up into a pulpit, and speaking there an hour, which some do without sence or reason, and without any reverence or regard to the dignity of the worke and high place to which they are called.

Therefore God himself takes order for procuring the more honour to the calling (and that for the peoples good) that they shall not onely teach and instruct the people set Jacob to school, and learn Israel his lesson, but they shall teach evenLevit. 10. 11. kings and princes themselves; they must give Joshua his charge, and the highestDeut. 31. 9. 23. on earth must not [...] to be directed and instructed by them in things concerning God and their own salvation. Princes have need of such to assist them, as in other acts of government, so especially in matters of religion, and in particular for sanctifying the Lords day. They may by their statutes and penall laws enjoyne the external rest on that day, but the works of sanctification, wherein the celebration of the day chiefly consists, are the proper work of the priest, he it is that must teach the Laws of God which reach to the soul and inward man. It is the duty of Princes, who are custodes utrius (que) tabulae, keepers of both tables, [...] they cannot perform the work of sanctification themselves, to take care that fit persons be provided and encouraged in this work. Its true, if a Prince were onely (as the Heathen man said) Tanquam subulcus, like a herdsman, that keepeth cattel, to take care of mens bodies, and of their outward estate onely, and that they wrong not one another by fraud or force, and had no charge of mens souls, nor of Religion, he might neglect this work, but seeing it is otherwise, and that the care of the Church is committed to him, and that the soul is the principal part, therefore it his duty to see that fit and able persons be provided for this work, such as may be Doctores Gentium, Teachers of the Nations. Therefore God would not have such as were to do his work to be chosen ex tumultuario grege, out of the common people, hand over head; but out of those that had been trained up in the knowledge of the Law; for which purposeJos. 15. 15. 1 Sam. 1. 1. 19. 18. they had their several Schools or Universities, as at * Kirjath-Sepher, ‖ Ramoth-Sophim, and † Naioth. Nor were they to do Gods work till they were [Page] well studied and able, to give reasons for that they did or said: by Gods own order they were under the law to be from thirty years old and upward to do the2 Tim. 2. 15. work in the Tabernacle of the congregation.Num. 4. 3.

And as good care was to be taken in the choice of them, so ought there be as1 Thess. 5. 13. great in the cherishing and esteem of them. To esteem them very highly in love for their worke sake. As Saint Paul speaketh. We should receive them as AngelsGal. 4. 14. of God, as the Galatians did Saint Paul, and cleave to them, as his Auditours didAct. 17. 34. to him; and use them as honorably and as with as much respect as Princes receive and entertain forreign Ambassadors: otherwise, they will neither profit us, we shall receive no benefit by them, nor they be encouraged to go on cheerfully in their calling.

Besides (which is worst of all) if we disesteem of them and despise them, God will take it as an affront done to himself. He that despiseth you (saith Christ) despisethLuc. 10. 16. me. It is a despight done to God, not to the minister onely: and God will take it to heart and avenge his own quarrel. Corah and the rest that murmured againstNum. 16. 32. 12. 10. Gods servants, felt his heavy indignation for it. Miriam (Moses own sister) was made a Leper for the like offence, we see what became of them that2 Kin. 2. 24. scorned Elisha, though their age might have pleaded some excuse for them. And (not to trouble you with many presidents) it is said of the Jews, that they mocked the messengers of God and despised his words (how long?) until the wrath of the Lord arose against his people, till there was no remedy.2 Chro. 36. 16.

But it is objected, what if the minister be of bad life and conversation? we findeEsra. 2. 62. that those that were polluted were put from the Priesthood. To this we answer, many times it falls out that either for a small cause, or sometime upon no just one, the Minister may be accounted scandalous. If the offence be given really, and that without hope of the parties reclaiming that gives it, there is a legal course (yet with charity) to be taken against him, the censures of the Church must be exercised against him, but in the mean time, we must carry a fair respect to them for his sake by whom they are sent; for the word we hear of them is not the word of1 Thess. 2. 13. men, but of God. Health is not refused though it come to us by the prescription1 Kin. 17. 6. of a sick man. Elias refused not his food, though brought to him by Ravens.Jo. 13. 29. Nor was Christs almes one jote the worse, though distributed by the hands of Judas.

Indeed it cannot be [...] that Gods intent was to have them all lights, allLev. 20. 7. holy, for he brought them neer to himself, and therefore are called men of God,Num. 16. 9. they should be like the Baptist burning and shining lights; and if we well consider1 Kin. 13 1. the work they are to undergo, we shall finde they had need to be both holy andJo. 5. 35. well qualified.The necessity and use of such persons.

1. They are to stand between the Lord and his people to, shew them his word and what he required them to do.Deut. 5. 5.

2. They are not onely to read it, but to instruct them in it, to make men wise2 Tim. 3. 15. to salvation, and not onely the common people, but the king also as was shewedDeut. 33. 9. before.Num. 27. 21 2 Chr. 24. 17.

3. They are to blesse the people in the name of the Lord.Deut. 10. 8.

4. They are to offer prayers to God for them upon all occasions, as 1. InNum. 8. 19. 16. 46. time of Pestilence, when the plague raged among them. 2. in time of war, when the2 Kir. 2. 11. enemy threatened their destruction. 3. In time of famine, when the land yeeldedJa. 5. 18. not increase. 4. In time of sicknes, not onely for the life of the King or Prince,Esa. 6. 10. bnt also when sicknesse laied hold on private men. And lastly.Esr. 37. 4. Ja. 5. 14.

5. They wereto be instead of Captains, to encourage the people (their souldiers)2 Cor. 2. 16. to fight manfully, and to resist the assaults of the Devill, their Ghostly enemy, these and many other things belong to the priests function.

Now (as the Apostle speaks) who is sufficient for these things? surely if he that was so plentifully endued with the spirit of God doubted of his own sufficiency, what may we in these times? when many take liberty (without the emission the Apostle had) to themselves unsent to undertake this high calling, certainly great care ought to be taken by those in authority, especially by the Church [Page] governours that none should performe this office of themselves, and that they who are ordained be able to undergo so great a work. For if they that fight against us were onely bodily enemies as French and Spaniards, there were no such great need of such men: but seeing that (as the Apostle tells us) we are to fight a spiritual combat,Ephe. 6. 12. we must combat with [...] therefore such are necessary as can oppose spiritual wickednes. such are Currus & Aurigae Israelis, the charriots and horsemen2 King. 2. 12. of Israel who must beat back this spiritual host. The holy Ghost hath left it upon record, that the life of [...] the priest; and his wisdom were the means to keep both2 Chr. 24. 17. 18. king and people from Idolatry, and consequently the whole kingdom from destruction.They are the preservers [...] kingdoms. And as the [...] tells us, that in his time, the want of knowledge brought the foundations of the earth (both of Church and commonwealth) out of frame: al humane laws were defective. So (as the wise man speaketh) it is wisdome and knowledgepsal. 82. 5. of Gods law, which is to be sought at the priests mouth that doth servare gregem ab interitu, preserve the people from perishing. And where there is no vision,pro. 29. 18. the people decay. For if we will look backward into the estate of mighty commonwealthes, we shall finde,, that (though the wisdome and policy of them have been great) for want of Prophets and priests to reclaim the vices of the soul, they have all fallen to decay. As fi st in the Assyrian monarchy, what was the ruin of it, but Gluttony and intemperance which brought diseased bodies and weaknes,Esa: 17. 10. and Adultery, which bred bastardslip (as the prophet speaks) and mingling of kindreds, where by the Empire was translated out of the right line, and so ruined: and all this for want of good instruction.

Again, looke into the [...] monarchy, and you shall see, that Idlenes, neglect of tillage, mechanick arts and merchandise (every one thereby becoming [...] a gentleman) caused the ruin of that Empire. Nor did the Grecian Monarchy come to its period, till Alexander for want of knowing God, would himself be reputed a God, and till his successours fell to covetousnesse; whereby a needles dearth fell upon it, and the greater began to oppresse the inferiour, and the Prince to burthen his subjects.

And Lastly, the Roman, Monarchy came to that we see it is at this day, from the most flourishing of all the former, by their own pride, envy, emulation, and heartburning.

And these miseries befel al these four Monarchies by reason of these vices, which the laws of God would not have suffered, if there had been any to teach them, and the laws of the Heathen could not correct.

If we come to our own nation in the time of the Brittains, the often and frequent wrongs and injuries of great persons, the perverting of the Laws, which were made to be Cobwebs to catch onely the small flies, while the great ones break through. The Corruptions of Lawyers, maintaining causes and suits for their fee, by which the land was overrun with oppression, (Gods law being not heard in the mean time) brought destruction upon the land.

Nor is it possible by any Act of Parliament, Law or Statute, to provide or take, order that a man shall not be covetous, or that there be no Idlenesse, Ryot, Pride, Envy, or the like sins in the soul, though these (as is said) were the chief causes that these Monarchies and other Countryes came to destruction. For Sobriety and all vertues must be begotten in the minde, and that by such persons, as shall be able to reach and instill them out of the Law of God, otherwise politick justice will never continue among men. Civil Acts are of no force, except Religion be joyned with them.

We read, that in the time of the Judges, every man did that which was goodJud. 17. 18. in his own eyes, Men could assure themselves of nothing they possessed. Six hundred men of Dan came into Micahs house, and took away his graven Image, his Ephod, his molten Image, his Teraphim, and his Priest. And in the next Chapter, what an unheard of example of lust have we? and all this is attributed to the wantc. 19. of knowledge of Gods Law in those dayes. And when the Priesthood was setled, and they had a Judge, yet the Children of Israel were brought under the yoak of1 Sam. 3. 4. the Philistins because that calling was corrupted by Hophni and Phinees the sons of Eli.

In the time of the kings of Israel, when that kingdome had been diverse years2 Chr. 15. 3. [Page] without the true God, and without the Priest to teach the law, in no nation can be found seaven such notable changes in so short a time, as you may read in the1 Kin. 16. 17. book of the kings: and this was ascribed to the want of the priest, and the Law of God. Therefore it was before that time the wish and desire of Moses, that all the Lords people were prophets, and that the Lord would put his spirit upthem.Num. 11. 29. And this was the desire of Saint Paul too, that they could speak all with1 Cor. 14. 5. tongues, but rather that all al could prophecie. we see by experience, that our adversaries take occasion to invade us in those places, where the people are least instructed, and most ignorant in the word of God. All manner of sinne most aboundeth, where least care is taken for their instruction in the wayes of God and the knowledge of his Laws. It is our shame therefore, that we take no better course for the increase and propagation of it to posterity, but that our children are nouzled up in ignorance. We are many of us of king Ezechias minde: let there be peaceEsa. 39. 8. and truth in our dayes. Our care reacheth no further then our own time in point2 King. 20. 19. of religion, and it were well if we had so much, though in other things our care extends to posterity, Whatsoever order is taken in government, no doubt but this will appear, the that Civil and temporal laws of the land would be better observed and kept, if better order were taken for observing the spiritual law, the Law of God, and encouraging those that are to teach and instruct men in this law. Thus much for the persons.

CHAP. XI.

Of maintenance for such as attend at the altar. Schools and Colledges, seminaries of the Church. The ancient use of them among the Jews, when they were in Egypt, and afterward in Canaan. In the primitive Church. care to be taken against admitting novices or young men into the sacred calling. Maintenance due by the ordinance of Christ is. 1. [...]. Reasons that the tenth is still due under the Gospel, to the priesthood of Christ. Addition 27. About tythes. That the tenth part was sacred to God from the beginning by positive divine law obliging all mankinde, and still in force. The law of nature dictates not the proportion. Humane laws and customs about the modus decimandi to be followed, provided that they give not lesse then the true value of the tenth, if otherwise they are void. 2. oblations alwayes in use in the Church. Addition 28. About [...], some may be due and limited, by law, customs, contract, or necessity of the Church, others voluntary and free. No power in the Magistrate to alienate things dedicated to God.

The last is, that sufficient means may be appointed for the maintenance of suchOf the Maintenance of the Clergy. persons whereof we have spoken, that spend their dayes in the ministry of the Gospel and delivering the Oracles of God unto us. And because they must be fitted by education and study for that service, therefore the institution of Schools and colledges (as seminaries of knowledge divine and humane) is necessary. And which we finde to have been anciently among the people of God, when the worship of God [...] to be in one family, after Jacobs posterity was multiplied into a people in Egypt, we read of Ethan the Ezrahite, and Heman, Chalcol, and Darda, 1 Kin. 4. 30. 31. four men famous for learning, knowledge and wisdom, four great philosophers; for it is said of Solomon, that his wisdom excelled the wisdom of the East, that is, the Arabian Philosophers, and the wisdom of Egypt, and that he was wiser then all men, even then [...] the Ezrahite, Heman, Chalcol and Darda. Now we may read in [...] Cron. 2. 5. that those four were the sons of Zerah, one of the sons of [...] 1 Cron. 2. 5. by Thamar. And as they were men famous while they lived in Egypt, soAct. 7. 22. Moses who brought them out of the Egyptian [...], was learned in all the learning of the Egyptians. Now the learning of the Egyptians consisted, as in other parts of Philosophie, so chiefly in the Mathematicks, especially in Astronomy, as we may read in the most ancient records of Pagan antiquities, and therefore was no doubt well skilld in these sciences. After they were come out of Egypt, when they came to settle in Canaan, they came to Debir, a city which was formerly called Kiriath Sepher, civitas [...], the city of learning; the Chaldee [Page] [...] [...] bibliothecarum, the citie of books or libraries: Zenophon makes it a Gymnasium, or Academie of the Phaenicians. In after times we finde that there were studies and chambers about the Sanctuary, for those that were educated for the work of the Sanctuary; such a place had Samuel in Elies time;1 Sam. 3. 9. 10. 5. and after this there was familia Prophetarum, a company of Prophets, who had the first colledge we read of, where the Philistims lay in Garrison, &c. yet had they the Prophets and Students in such [...], that they passed to and fro by them and never did them any damage.

Samuel himself also was such a friend to them, that he built Naioth in RamahOf Schools and Colledges. (the beauty of Ramah) a Colledge for the sons of the Prophets, which continued2 Reg. [...]. 3. [...]. 22. [...]. a long time. We reade that the Prophet Elisha had many of the children of the Prophets daily sitting before him, and the very ceremony of Elisha's serving Elias by pouring water on his hands is not omitted. We read also of [...] 2 Chro. 34. 22 the Prophetesse, who dwelt at Jerusalem in the Colledge, a place, as many think, for Students of the Law of God. And in the time of the captivity Daniel and his fellows excelled in learning and wisdom when they were at Babylon. Afterward there was the magna Synagoga which was called Sanhedrim by the Hebrew word. After that (as Philo Judeus relateth) there were Schools at AlexandriaDe vita [...]. in Egypt. And that there were Schools and Colledges at Jerusalem, (if any man could doubt that such a great and populous City should be without them) may appearLuke 2. 46. by diverse places, where we read of wise men, Scribes, and Doctors of the Law,Matth. 23. 34. Acts 5. 34. Counsellers, &c. who must needs have some places, where they studied the Law,1 Tim. 4. 15. and heard it expounded, &c. Besides it was the command of S. Paul to Timothy, that he should be conversant in the study of those things which he prescribed him, which he could not do, if there had not been places to study in. And his approbation of such places, he shewed, when he disputed daily in the School of one Tyrannus, Acts 19. 9. Such places then have alwayes been, and that not onely for the studie of Religion and the Laws of God; but also of humanity and the liberal Arts.

And as there were Schools, so no doubt there were Guides, such as should instruct them. In the time of the Gospel Gamaliel was a Doctor of the Law. AndActs 4. 34. not onely Guides for Divinity, but Tutors too for the Encyclia, that learning which comprehendeth the liberal Sciences: such as was Moses learning, and the learning of7. 22. Solomon. For (whatsoever some men account of that which they call prophane1 Reg. 4. 30. learning) none can be fitter to enter upon the sacred mysteries of Divinity, then they which have been first well instructed and grounded in the general learning and knowledge of the Arts.

Nor is it fit that young men should leave their studies, as soon as they be a little initiated in Divinity (as many now adayes do) but rather stay till they have years and be well grounded. God (as is said before) would have none admitted to serve in the Tabernacle of the Congregation, but from thirty years old and upward. And S. Paul exhorts Timothy not to admit young novices toNumb. 4. 3. the sacred calling of dispensing the mysteries of Christ. There are in Scripture1 Tim. 3 6. as S. Peter speaks, some things hard to be understood, which they that are unlearned2 Pet. 3. 16. are ready to wrest. Christ was long among his Disciples, yet they wereJohn 14. 9. to seck in some things. And therefore I say; as the Prophet in another case, they ought not to go out in haste, but remain at their studies, till by the help of theirEsay 52. 12. Guides, their own industry, and Gods blessing, they be able to teach others; and have approved themselves workmen that need not to be ashamed, rightly dividing2 Tim. 2. 15. the word of truth, and then sacri sunto, let such in the name of God be ordained and go boldly about the Lords work.

Now as there must be Schools of learning to fit men for this sacred calling, so there ought to be maintenance provided for them, for the Apostle saith, that as the Priests that served at the Altar, lived of the Altar; so they that1 Cor. 9. 13, 14 now preach the Gospel should live of the Gospel. And this by special ordinance of Christ, who hath so appointed, and the Apostles reason taken from the maintenance of the Priests that served at the Altar, shewes, that the same proportion of a tenth part, which was paid then to the Levites and Priests under the Law, is still due to the Priesthood, and Ministery of the Gospel; [Page] and the Commandement for tythes extends to both: besides the Apostle reasoneth,5, 8, 9, 10. &c. that he which labours for others, ought to eat the fruit of his labours, and be maintained by them who reap the benefit of his labours. He proves it from the bruit creatures; the mouth of the ox must not be muzled that treadeth out the corn: he proves further from men of secular callings, whether in time of war or peace. The souldier goes not to warfare at his own charge, nor doth the husbandman feed his flock, or plant, or sowe, but in hope to reap the fruit of his pains; from whence he infers, that the spiritual husbandman that soweth spiritual things to others, ought to partake of their harvest in temporall things for whose good he labours.

Now this maintenance if any ask what it is, I answer, that now as alwayes heretofore from the beginning, it consisted of something certain, and something free and voluntary. The certain maintenance is tythes. The voluntary, oblations: we finde in Nehemiah, when they entred into a vow and Covenant to keep theNehe. 10. 33. 34. 37. &c. law after their return from captivity, that both these were part of that Covenant, viz. Tenths and oblations, which they bound themselves to pay for the service of Gods house.

For tythes, as the seventh part of our time, so at least the tenth part of our increase 1 is due to God. Reasons.Of tythes, that the tenth is due to God.

1. From the annexing of tythes to the Priesthood of Christ, typified by Melchizedech, to whom Abraham paid tythes after his victory over the kings. Gen. 14. 20.Heb. 7. 1, 2. &c. This Melchizedech was a type of Christ, as the Author to the Hebrews shews; for he is a Priest for ever after the order of Melchizedech: and from Melchizedechs receiving tythes of Abraham, the Apostle infers the excellency of Christs Priesthood above the Levitical, both because Abraham himself, from whom Levi [...], paid him tythes, and was blessed by him, and because the Levitical Priests that received tythes were subject to death, but here a high Priest receives tythes, who Verf. [...]. lives for ever. In all which discourse it is supposed and taken for granted, that tythes are annexed to Christs Priesthood, otherwise the whole reasoning were impertinent and to no purpose. Now if they be due to our high Priest who lives for ever, no question but the Priests and ministers of the Gospel, whom he hath made his Stewards, and whom he hath sent as his father sent him, ought in his right to receive, and to them the people ought to pay their tythes, as to Christ, to whom they belong: for Christ having ordained a maintenance for the Ministers1 Cor. 9. 14 of the Gospel, and no other certain maintenance being specified, it can be no other then this of tythes.

2. Jacobs promise long before the law, to give tythes to God of all he possest, compared with Abrahams practise before, and the Apostles rule, that the labourerGen. 28. 21. is worthy of his wages, with the perpetual practise of the Church (the best expositor1 Tim. 5. 18. of the Law) shew this duty to be moral and perpetual.

3. The chief and principal reason why God reserved the tenth for himself, and gave it to those that served at the Altar, is moral and perpetual; For he reserved the tenth to himself, in signum universalis Dominii, as an acknowledgement of thatLevit. 27. 30. all we have is his, and he gave it to the Priests and Levites for their service inNumb. 18. 21, 24. the Tabernacle. Now, God is no lesse Lord of the world now, then [...], and he hath a service and worship to be performed and maintained still; and therefore that proportion which God himself thought [...] in his wisdom ought to continue still, especially there being nothing in it peculiar to the Jews, nor any typical ceremonie in that number, which should make it void by the coming of Christ.

4. Lastly, by Christs speech to the Scribes and Pharisees, about tything mint and cummin, and leaving the weightier matters of the Law, when he tells them, The Matth. 23 23. first ought to be done, and the other not left undone. And the Apostles rule, that he which is taught in the word must communicate unto him that teacheth him in all good things; Gal. 6. 6. it may appear, it was not Christs intent to abrogate tythes, or the Apostles meaning to abridge the Ministers maintenance, but that at least a tenth should be paid.

As I said before of the time of publick worship, that it is probable the seventh day wasAnnot. 27. Concerning tythes. appointed by God from the beginning, by ageneral positive Law, obliging all mankinde, [Page] and that the day was altered by the Apostles herein authorized by Christ, so likewise I say concerning tythes, it is the more probable opinion, that God appointed this proportion for himself from the beginning, that as by observing the day, so by paying the tenth all men might acknowledge God to be Creatour and Lord of all, and whatsoever they enjoy is his free gift, and therefore this precept not being given onely to the Jews, and the reason of the Command being moral and perpetual, and no abrogation of it made by Christ or his Apostles, but ratl es many things found in the new Testament, which seem to confirm it, is of force still, and obligeth all Christians under the Gospel; we finde it not onely practised before by the Patriarchs, but some reliques of it among the Heathen. The Greeks, Carthaginians, and Romanes gave the tenth to Apollo, to Hercules, to Jupiter, &c. The like Theophanus reports of the Egyptians, and Herodotus of the Persians, Plutarch of others; which practise came no doubt from the universal tradition derived from the beginning, not wholly obliterated, though much corrupted; as all divine institutions, which were positive and not meerly flowing from the light of nature, were among them. For as was said before of the time, so it may be said of the maintenance for Gods worship, though natural reason dictates, that a proportion must be allowed, and that this proportion of the tenth is very congruous and reasonable, yet there can no necessary reason from meer natural principles be given, why a seventh part of our time, or a tenth of our estate, and no other proportion should be limited: and therefore those that have laboured to urge either of them as a precept or dictate of nature, have thereby wronged the cause they undertook, and given occasion to some to make all [...] arbitrary, when they finde their reasons not to be concluding; whereas both may be jure divino positivo, and so may binde as firmly, as if they were jure naturali, Gods positive law binding as well as the laws of nature: besides that, this proportion being once consecrated to God, as this hath been by all Christian Churches andVide Canonistas in Tit. de decimis. &c. kingdoms, it is not in the power of any to take it away. The first law for tythes then was not given by Moses; for whereas Levit. 27. 30. it is said, The tenth of all isIn decret. Greg. et in sext. Clem. & extravag.the Lords, this is not meant, that it came so by a Law then made, but that it was the Lords by ancient Law and custom long before, and so refers to some Law made at the beginning: yet then, its true, God transferred his right to the Tribe of Levi, on whom theScholast. in [...] 2. 2. q. [...], [...] 8, Maxime [...] rez de [...]. 1. [...] 1. Priesthood was conferred, and so as to them the Law of receiving tythes was new, and began then. And that the tenth is still due by divine right hath been [...] judgement of the Christian Church in all ages, testified in several Councels by their Canons [...] Decrees, and acknowledged generally by the Fathers, Canonists, and modern learned Divines, and by our own Church in special, which in matters of this nature, as was said before of the Lords day, ought to be sufficient to sway the judgement and settle the conscience of private persons. But yet withall (as was said also of the day) though the payment of the tenth be by divine right, in the general, so that lesse thenVar. resol. c. 17. n. 2. the value of a tenth ought not to be allowed, and that therefore all customs or humane laws to the contrary are void and unlawful; yet for the manner in particular of tything, with the determining of all circumstances and [...] that may arise or are incident thereto; I doubt not but the Laws of the Church and place where we live ought to be followed, and to them we ought in Conscience to conform, provided that lesse then the value of a tenth be not paid; for that I conceive were contrary to divine Law, which, as Lindwood saith in this case, no custome can prescribe against, and therefore the practise of our modern Common-Lawyers, allowing a modus decimandi, or custome, where any thing is paid in certain, though it be not the hundredth part of the value, is most wicked and unjust, and contrary to all laws both divine and humane, even to their own common Law, which makes tithes to be jure divino, as is acknowledged by Cook himself in many places, and therefore these practises have been maintained by them onely since the Alteration of Religion, to ingratiate themselves with the people, and to draw the more causes into their Courts, and thereby the more money into their own purses, Those that would be further satisfied, may among many others that have written of this subject, see Sir Henr. Spelmans larger work of tythes, which is sufficient alone to resolve any judicious conscientious man in this matter.

The second sacred thing is Oblations, That is, when any man freely and voluntarily 3 Of Oblations. Levit. 27. dedicateth or offereth something to God out of his own estate. The particulars are set down in Leviticus. Thus did Samuel, and Abner, and others. So did they1 Chro. 26. 28 Acts 4. 35. in the time of the Gospel, that sold their estates and laid them at the Apostles feet. [Page] And these things thus dedicated were accounted holy to the Lord, to whom theyRom. 13. transferred their right. Render therefore to every one his due, saith the Apostle.Matth. 22. 21. To God the things which are Gods, saith Christ. What is thus freely given to God,That what is given to God, cannot be taken away. is highly esteemed by him; our Saviour counted it no wrong to the poor, when the box of oyntment was spent upon his feet. The poor ye have alwayes, but me ye have not alwayes, saith he. John 12. 8.

Though oblations seem in the general to be free and voluntary, yet we must know,Annot 28. that some oblations as well as tythes may become due, by Law or custom. There wereConcerning oblations. some oblations or offerings under the Law limited and commanded by God himself, which did not cease to be oblations because they were commanded, and there were others, which were free-will-offerings, left to the free will and bounty of the Giver. And so it is now, some oblations may become due by Law, custom, or compact, or by the necessity of the Church, when other maintenance is wanting, as Aquinas observes; with whom agree the Canonists and the rest of the School: onely Suarez addes for explication, that whereas Aquinas saith, the oblation may be necessary by command, but the quantity or quality of the thing to be offered is left free, that this is to be understoodThom. 2. 2. q. 86 a. 1. Cajet in Them. Arrag. onely where there is otherwise sufficient sustenance for the Priest, or no Law, custom, or contract to the contrary, for otherwise in [...] cases by the rule of justice, even the quantity and quality may be necessarie, and not left free. And this is commonly received,Major in 4. d. 15. q. 4. [...]. 2. Suarez. de Relig. lib. 1 c. 5. n. 6. Covar. lib. 1. n. 3. nemine refragante, saith Covarruvius. But now, where no law, custom, or contract is for any oblations, nor the necessity of the Church requires them, there they are meerly voluntary, and free-will-offerings, and are the more acceptable to God, because freely given.

But may not this which is thus given be taken away by the Magistrate? No, weGen. 47. 22. see the Priests [...] was not bought by Joseph. If it be once dedicated, it cannotEzek. 48. 14. be sold or alienated. Upon the taking of Jerusalem by Nebuchadnezzar, and prophaning the vessels by Belshazzar, we see what judgement God sent upon [...]. Dan. 5. 2, 3. 30. And that of the sons of wicked Athaliah, that did bestow the dedicate2 Chron. 24. 7. things of the house of God upon Baalim, is noted as a high degree of wickednesse.

If they be taken or alienated by any, the Wise man tells us, Laqueus est devorare Prov. 20. 25. Mal. 3. 8. sacra, it is a [...] to that man that devoureth that which is holy. Nay, it is flat felony before God, Ye have robbed me in tythes and offerings. Ananias and his wifeActs 5. 3. suffered death for it.See a learned [...] ad Clerum of the authors upon this subject, inter opera posthuma pro gradu Doctoris. If others suffer not in so high a measure, yet it will bring a curse upon the rest of their estate. Ye looked for much, and lo it came to little; and when you brought it home, I did blow upon it; saith God by the Prophet in another case, which may be applied to this. It will be like Zacharies book, which should enter into the house of the Thief, and consume it with the timber and stones of it. But if they be reserved to the right use, then a blessing follows. God gives good encouragement, and his promises never fail. Bring ye al the tithes into the storehouse,Hagg. 1. 9. that there may be meat in mine house, and prove me now herewith, saithzach. 5. 4. the Lord of hosts, if I will not open you the windows of heaven, and pour out a [...]. 3. 10. blessing, that there shall not be room enough to receive it.

CHAP. XII.

The two last rules. 1. The signes of keeping the day. 2. Of procuring the observation by others. The Conclusion.

THus much for the fourth rule concerning the means of keeping this Commandment. There are two things more which are required by the two last Rules. 1. The signes that the Sabbath hath been rightly kept. 2. The procuring of the obsertion of it in others, of which very briefly.

1. Of the signes we need say little, having already shewed in what duties theThe signes of right keeping the day. sanctifying of the day consists, the performance of which are signes, that this Commandment is kept. In general these two signes manifest the same. 1. Our careful frequenting the house of God that day, for publick service and worship: this we finde in Esay 66. 23. from moneth to moneth, and from Sabbath to Sabbath, shall all [Page] flesh come and worship before me, saith the Lord. 2. Our private sanctifying the day in holy duties if every city be like mount Sion, every house [...] templi, like a Temple, and every man instar [...], like a priest, offering up the spiritual sacrifice of [...] and praises to God.

2. The last rule is for procuring the keeping of the sabbath by others. This is Plainly expressed in the letter of the commandment, Thou and thy son and they daughterJob. 1. 5. &c. And the stranger that is within thy gates. Where we see the charge is given to the master of the family, not to let the day be prophaned by any within his [...]. Examples we have for a family in Job, who sanctified his sons and offeredNehem. 13. 19. 20. 21. &c. and 10. 31. sacrifices for them. For a publick person in the Commonwealth, in Nehemiah, who caused the gates of Jerusalem to be shut, and would not suffer the Merchants to come in and sell their wares upon the sabbath day. That which the father is toNeh. 13. 22. the family, that is the Magistrate to the City; as the one should command those ofOf procuring. the observation of this law by others his houshold, so the other is to look to them that are within his jurisdiction that they neglect not their duties in this point. Nehemiah testified against the people for breaking the sabbath. God makes the magistrate Custodem utrius (que) [...] an overseer, that men breake no commandment either of the first or second13. 15. table. And he is to take care aswell for the keeping of the sabbath, as the maintenance10. 31. 23. of the Minister. He is to call to account those that are under him, if the sabbath13. 17. be broken. What evil thing is this that you do, and profane the sabbath day.

Nehemiah commanded his servants and the Levits, that no burdens should beNeh. 13. 19. 22. brought into the City on the sabbath day and a strict charge is given to the kings and Princes of Judah concerning the observing of the day, with a severe threatening if they sufferd it to be prophaned. Jer. 17. 18. 19 20. &c.

Now to conclude, when a man hath observed all these rules concerning the sabbath, by his own practise, and his care over them that belong to him, he may in humble manner (with Nehemiah after his care herein) say to God. RememberNeh. 13. 22. me O my God concerning this also. and spare me according to the greatnes of thy Mercy. Remember saith God, in the beginning of this Commandment. Remember saith Nehemiah in the end. So should we end the sabbath, and all our actions. think of me O my God for good, according to all I have done. That I have with my family observed the sabbath, that all we have been present before God, to hearAct. 10. 33. Jos 24. 15. all things that are commanded by him, that I and my house have served the Lord. Lord remember me in this.

Yet let us not be proud of that we have done, for at the best we are but unprofitableLuc. 17. 10. servants. And we have our tenebrosa intervalla, fits of darknes too, the best of us. And in this case, as we may say Lord remember us, so also we are to say withNeh. 13. 22. the same Nehemiah, and spare us according to thy great mercy. It will be well with us, if we can be able to say, remember me in hoc in this thing, if we have done well but withal we must say spare me in this, and that offence committed by me and in the defects that are in my best performances; spare me in thy goodnes, spare me in the greatnes of thy mercy, spare me for the merits of our Saviour.

That which is here added in the former edition, concerning some sins forbidden in this precept, is [...] here inserted, contrary to the Authors method, and the same things are formerly handled more fully in their proper places according to the first rule of extension, that the negative is included in the affirmative

Finis precepti quarti:

THE EXPOSITION OF THE Fifth Commandement. Honour thy Father and thy Mother &c.

[Page]

CHAP. I.

Of the sum of the second table. The love of our neighbour. How the second table is like the first. 1. Of the Act, love. How christian love differs from other love. The fruits of it. The parts of it. 2. The obiect, our neighbour. Who is our neighbour. Degrees of proximity, and order in love. 3. The manner of love, as thy self. This must appear in 1. The end. 2. The means. 3. The manner. 4. The order.

THis fifth Commandement beginneth the second Table. It is called by some the Table of justice. As the other taught us the love and duty of man to God, so this the love and duty of one man to another: which gives us a Testimony of Gods love towards us: that he made man after his own image, like to himself, and allows him a Table for his good, and that with more precepts then that of his own.

The sum or contents of this Table is delivered Mat. 22. 39 out of Levit 19. 18. Thou shalt love thy neighbour as thy self. In which place of Saint Mat. Our Saviour saith, that the second is like the first, for indeed when we come to the second Table, we depart not from the love and honour of God, it being no lesse in the second, then in the first nay rather somewhat more. The similitude mentioned by our Saviour consisteth in this, that whereas he hath taken order for his [...] love in the first, so he hath taken order for the love of man for [...] in the second, and though it come not so directly to God, yet indirectly it doth, for our love to man must be grounded uponour love of God, we must love him in and for God, therefore the Schoolmen make but one Theological vertue of love to God and man. Tho. 2. 2. q. 23. &c.de doctr.

Saint Augustine exemplifieth it by the love and care a man beareth to the ungratiousChristiana. [...]. 1. children of his friend, for though they many times are not to be loved for themselves, yet for the love he beareth his frend either alive or dead, for his sake he overcometh that conceit, and beareth affection to them: aud thus in respect of similitude, we are to love God for himself, and man for God. And for this we have received1 Jo. 4. 21. a Commandment from God. That as we love God for himself, so we love man for God: the Commandment lieth upon us in both respects.

2. And further this second is like the former, because the love of our neighbour commanded in the second is a signe of our love of God commanded in the first1 Joh. 4. 20. table, and therefore Saint John saith expresly, that if any [...] say, that he loves God, Rom. 13. 9. and hates his brother, he is a lyer, for how can he love God whom he [...] not seen, that Gal. 5. 14. loveth not his brother whom he hath seen: and hence it is, that Saint [...] and Saint [...]. 2. 8. James, say, that all the law is fulfilled in this one Commandment, thou shalt love thy neighbour as thy self, not properly and formally, but ratione [...], as the signe or effect argues the [...], because the love of our brother is a signe of our love to God [Page] which is the cause of our obedience to all the other commandments, for Saint Johns argument stands thus. Things that are seen, may sooner be beloved then those that are not seen. If then our brethren cannot finde such favour at our hands as to beloved, having seen them, how shall we love God, whom we never saw.

For as it is true downward, whosoever loveth God, must love his worke, and the best of his work, and therefore man: so upward too, it is necessary. Whosoever loveth man; of whom he oft times receives injuries, must needs love God from whom he receiveth nothing but benefits. Saint Gregory puts them both together. Per [...] Dei amor proximi gignitur: & per [...] proximi amor Dei [...]. The in hom sup evang. love of a man to his neighbour is begotten by mans love to God, and the love of man to God is nourished by his love to his neighbour? and Amor Dei amorem proximi generat & amorproximi cale facit amorem Dei, which is all one with the other in effect and with that of Saint Augustine Diligendo proximum purgas oculum ad videndu [...] Deum, by loving thy neighbour thou makest thy sight the clearer to see God.

3. Again this similitude holds in regard of the punishment or reward for keeping or neglecting of this second which is no lesse then for that of the first. Inasmuch as ye did it not (faith our Saviour) to one of these, ye did it not to me and econtra; whereIn Jo. tract. 17. we see the reward or punishment there mentioned to be given, will be, not for any duty done or omitted to God himself, but as he cometh to be considered in the personMat. 25. 45. of an afflicted brother, for it is expressed both affirmatively, v. 34, 35. &c. that what was done to them was done to Christ himself, and negatively, v. 42. 43, &c. that what was denyed to them, was denied to Christ.

And thus we see the reason why Christ saith the second Commandment, or second table, is like the unto the first, and withal the first end or scope of it, viz. That God might be loved not onely in and for himself but also in our brother who is to be loved for his sake.

Another end of the second table is, that as the first is the foundation and ground of all religious society, as we are the Church of God, and is therefore called the great Commandment, so in the second should be laid the ground and foundation of all Common-wealths and Civil societies of men, as the first doth perducere nos ad Deum, as S. Augustine saith, unite and bring us to God, so the second unites one man to another by the matual duties they owe one to another this is a second end of this table and it is gathered from the creation of man at the first Gen. 2. 18. Where it is said, that it is not good for man to be alone, and therefore he must have a helper. This second table therefore respects the perfecting of Gods purpose in the work of his creation, that one man be an helpe to another.

The words [Love thy neighbour as thy self] contain three things.

1. The duty or act Commanded; Love.

2. The object of this Love; Thy neighbour.

3. The manner of this Love [...] diligendi, As thy self.

In the duty Commanded which is the sum of the second table, we must know first what is the sence of the words. As there are in Latine, so in Greek and Hebrew [...] words that signifie to us the affection of love.

1. The general word is [Amor] in latine it [...] an affection that extends it self aswel to things unreasonable as reasonable, whether it be Amor concupiscentiae or Amor amicitiae, howsoever it be it comes under amor. And in this respect we love al the creatures of God: that is, we desire to have them preserved, which is, to be in the state wherein God created them; and thus we love not the Devil (as Saint Augustine saith) and his Angels but [...] Dei judicium in [...], his just judgement upon them in placing them in that estate and that they should continue in it.

2. The second word to expresse love is benevolentia, good will, whereby we desire and seek the good of him we love, and this is onely in reasonable creatures, whereas that of [...] may be in all creatures, yet this is many times rash and accompanied with errour, and not grounded upon sound judgement.

3. The third is Dilectio, which is without errour, grounded upon judgement, and upon a good and sufficient cause, and that is when we love another in and for God. for this distinguishes Christian love, from all other love. Saint Augustine saith [Page] that he that will be vetus amator, a true lover, must be verus [...] astimator one that hath and can give a true estimate of things, [...] as Saint Ambrose saith, quando de doct. errat judicium perit & [...], every good act is out of square, and indeed is lost, when Christiana. l. 1. our judgement [...]. Now in Christian love, God is the ground, for our love willc. 42. in 4. Luc. decay, if it be not propter Deum for Gods sake. This makes our love extends even to our enemies whom we ought to love for God, for though we be hated of those we love, yet are we in no other case then Christ himself was who yet loved his enemies, even Judas, who betrayed him. Therefore it pleased God to recommend unto us, under the name of proximus, neighbour, all mankinde, even strangers and enemies, as our Saviour shewes in the parable of the Samaritan, and the man that fell among theevs, and this is to love with judgement when though there is no other motive of love in the party. yet we love him propter [...], for God, for when a man loveth a friend, he loveth him propter aliud quam Deum, for some other cause then for God alone: but when he loveth his enemy, there is no other cause but propter Deum, for God onely.

Again when our love is ad [...] onely to our friend it is debilis [...] weak and slight work, for as Christ saith, if we love them that love us, what great matis this, the Heathnes and publicans do the like, therefore God would have our love to be like his, stretcht out us (que) ad [...], to those that are fardest from us, to our very enemies, as he doth when he causes the sun to shine, and the raine to fall upon the good and bad. And this is no such hard matter as flesh and blood would make it. Saint Augustine saith, Dices non possum vigilare, non possum jejunare, numquid dices non possum [...]? perhaps thou wilt say, I cannot watch, nor I cannot fast: but wilt thou say, I cannot love. And this indeed is a point of special consideration, because it makes a difference betwixt the love of Christians, and the love of Heathen, for our love to men must flow from the fountain of our love to God. Take away propter Deum, and then as Saint [...] saith our Christian vertues [...]may be [...] common and vulgar, such as were in the Heathen, our fortitude nothing but the fortitude of Socrates. and so of other vertues, wherin ours and theirs differ in nothing but in this propter Deum, for God.

And therefore our [...] rule must be according to Saint Gregories excellent direction [...] rinus justitiae [...] de [...] pietatis The river of our righteousnesse towards men must have [...] original from the fountain of piety to God, that is, that our love to our brother must arise from our love to God, and though we see how our love must be guided by our judgement in the cause or ground of it, propter Deum for God.

And as our judgement must be rectified that we are not in the cause, so consequently our affection which followes the understanding must be right, and herein though we are not tyed to that high measure which was in Saint Paul whoRom. 9. 2. 3. wished himself [...] from Christ for his brethrens sake, viz. for the salvation of the Jews, yet thus far we are bound as to desire their salvation with our own, and to will the same good to them that we will to our selves, and to nill the same evill to them, which we nill to our selves, and consequently there must be those works or fruits of love mentioned by the Apostle which as they refer to our neighbour, are especialy three.

1. The first is Joy. That as we wish our neighbours good, so when any goodRom. 12. 15. hath befallen him, we be glad and rejoyce at it. yea after Saint Barnards rule gandere In [...]. serm. 49. in bono alieno magno magis quam in proprio parvo, rejoyce [...] in the greater good of our neighbour, then in the lesser good of our own. Opposite to this is, if either we repine, that any should come to the participation of the same good whichMath. 25. 26. we possesse; which is one part of envy; and was the fault of the unfaithful [...] inin homl the Gospel that did not occupy his masters talent or if we stand thus affected, that if we have it not our selves, we will not be content, that any other should have it. And of this part of envy is it that Saint Chrsostom speaks thus. [...] pestiferum est [...], [...] in diabali conditionem & in [...]. [...] de doctr. Per [...] venit in mundum, propter ipsam Abal est interemptus &c. Envy Christiana. is a most pestilent evil, it turnes and transformes a man into the nature of a most cruel [...]. devil. By it came [...] into the world: for it was Abel stain. It was the envy of [...] toman, which made him seek [...] fall, because he would have [...] in better estate[Page]then himself. And in this respect it is that S. Augustine said, Invidia vitium Diabolicum, quo solo Diabolus reus est, & inexpiabiliter reus. Non [...] Diabolo dicitur, [...] damnetur, adulterium commisisti, furtum fecisti, villam alienam rapuisti: sed homini stanti invidisti: Envy is a Devillish vice; of which onely the Devil is guilty, and [...] without expiation: for it is not said to the Devils damnation, Thou [...] committed adultery, or thou hast stollen, or thou hast violently seized on anothers possessions: but this is objected to him, Thou hast envied man in his Innocency.

2. The next is Peace, a desire of agreement with our Neighbour, plainly prescribedRom. 12. 18. by the Apostle; Have peace with all men. And if at any time there happen a breach, we should not pertinaciter aggredi, obstinately set upon one another: for this is the badge of Sathans Disciples, as S. Gregory saith; Si Dei [...] filii qui pacem faciunt, procul dubio Satanae sunt silii qui pacem confundunt; If they which are the Authors of peace be called the sons of God, without question they are the Devils children which disturb it. When Christ came into the world the Angels sung at his birth, Glory to God, and peace on earth, and yet himself saith, I came not to send peace, but a sword. To reconcile which places we must conceive it to be, discordia Matth. 10. 34. in [...], war against that which is evil, which Christ speaks of in that place: for asIn Apol. Nazianzen well saith, Melior est talis pugna, quae Deo proximum facit, quam pax illa, quae separat a Deo: that dissention is better which makes a man come [...] to God, then that peace which separates him from God. Therefore as a Father saith, As there is nothing more to be wished for then concordia in bono, agreement in that which is good, and nothing more to be laboured against then discordia in bono, disagreement in the [...]; so nothing more to be desired, then disagreement in evil, and nothing more abominable then agreement in that which is bad. And as our Saviour pronounceth them blessed that are Peace-makers in good, so are they no lesse blessed that are Peacebreakers Isidor. de summo [...]. in evil, that make discord in evil, and they are no less the children of God thenlib. 3. the other: and threfore peace with hereticks and Schismaticks must not be held, thoughMatth. 5. 9. in lesser matters which trench not upon the foundations of faith, worship, or government, difference of opinions may be allowed. For there may be a [...] or disagreement allowable in questions and disputations that touch not upon those foundations, and so, that it go not so far as to trouble the peace of the Church, but that the unity of the spirit be kept in the bond of peace. For as S. Gregory saith, Sancta Ecclesia Ephes. 4. 3. consistit in unitate fidelium, sicut corpus in unitate membrorum; the holy Church consists in the unity and agreement of the faithful, as the body in the unity of the members. And so that this unity and peace be kept in the main matters, liberty of opinion may be allowed in other things. For as S. Augustine saith, a man may sometimes, [...] sapere, quam res se habet, think otherwise then the truth is; for men are not Angels to see all truth here, for we know but in part, and therefore to [...] in some things, which concern not the foundation is not to be accounted discordia in bono, such differences and disputations are the way to finde out the truth, mens wits being hereby sharpened, as Iron sharpeneth iron, as Solomon saith.

The third effect or fruit of love is care not to offend or hurt the party loved, eitherProV. 27. [...]. Lev. 19. 14. in his body or soul. Thou shalt not curse the deaf, nor put a stumbling block before the blinde, saith God; that is, we must not cause him to stumble bodily; much lesse must we by any scandalous action lay a stumbling block to his soul: For though it be necessary that offences come, yet Christ denounces a woe against that man by whom they come, that shall give occasionem mali, any occasion of offence or stumbling to another, to make him fall. And as our love requires, that we give no offence, so also it requires, that if offence be given by any to another, whereby he is led out of the way, we must be ready [...] correptionem fraternam, to use brotherly reproof, and so to bring him into the way again. For this is expressely required, as a fruit of love, Thou shalt not hate thy brother, nor suffer sin to rest upon him, but shalt plainly reprove him; where we see the neglect of reproof is made an effect of hatred; and then by consequence the duty it self must beLev. 17. 9, 10 a fruit of love.

Thus much of that generalis dilectio, the general nature of that love, which is due cuilibet proximo, to every neighbour.

Now the parts of this love are these.

1. To do no injury at all to any man, either faciendo malum, by inflicting [Page]evil upon, or towards him, or [...] bonum, by withholding or detaining any good Levit. 19. 13, 14, 15, 16. from him. And again, that having received evil from any man, we recompence him not that evil with the like. It is against the Apostles rule; for he saith, Recompence Rom. 12. 17. no man evil for evil. And we are to follow his counsel, lest as S. Augustine hath it,L. [...]. de civ. Dei Cito parcendum est injuranti, ne veniae viam tibi intercludas, [...] must be ready to forgive him that doth us injury, lest we shut up the way of pardon to our selves: and S. Chrysostome saith, frustra propitiari sibi Deum quaerit, qui cito [...] in proximum In Matth. 5. negligit, he seeks in vain to be reconciled to God, that takes no care speedily to be pacified with his neighbour.

2. And secondly, as we must do no evil to any, so there is a necessity of doing good to all men, as far as we may; and because it is impossible to have [...] motum, a particular affection to love every particular man, to rejoyce at his good, or to have a care of him, our nature and estate being finite, and not sufficient for it: therefore for our actions we are onely enjoyned to these towards all. 1. First, the duty of prayer, even for our enemies, this is like to the Sun beams, that radius Matth. 5. 44. charitatis, which we send to heaven for all men. And this is imposed upon everyLuke 6. 27. man, and to be performed for every man. 2. The second action is, to be done inRom. 12. 14. a case of necessity, and is that which is intimated in the parable in the Gospel, ofLuke 10. 30. the man that fell among theeves; even the succour we owe to every man in necessity, which is [...], that rather then we should fail in this case to help him, we are adimere [...] multa non necessaria, take from our own all that is not necessary, Prov. 25. 21. to relieve his necessity; which is expressed by the Wise man. If thine enemy hunger, give him bread; and if he thirst, give him water to drink. If we do not, we make a breach of the first Table, according to that of S. John: [...] hath this worlds good, and seeth his brother hath need, and [...] up his bowels 1 John 3. 17. of compassion from him, how dwelleth the love of God in him? Now by the worlds good is meant sufficiency, or abundance with superfluity, and his need not without extremity.

The secound Councel of Arelat. sets down, Quae quis salvo statu [...], pro superfluis haberi debent concurrente fratris necessitate: those things which a man may bestow, saving his estate or condition of life, are to be accounted as things superfluous, if his brothers necessity be present.

And [...] under this is comprehended also the charitable performing of the works of our vocation for the good of all that are in necessity. As the Lawyer is not to deny his counsel to any one that shall ask it: nor the Physitian his help to any that shall requirè it in case of necessity. And a further injunction then prayer and parting with our superfluity, is commanded by the conjunction copulative in the three first verses of the Gospel: where a man is charged, if his cloak be taken from him, to part with his coat too; and if he be struck on the one cheek, Luke 6. 27, 28, 29. to offer the other: which is nothing, but 1. The habitual patience of the minde, whereby a man should be ready to part with such things, and bear such injuries, if the glory of God require it, otherwise he is not bound. And 2. rather to suffer more wrong then to seek revenge or return evil for evil.

2. The second thing proposed is the object of this Love, which is our Neighbour.

Of which word [Neighbour] in our Saviours time there was a strict acception, it was reduced to a narrow room. For the Pharisees counted none Neighbours, but their Friends, and those of their own Countrey and kinred, and so they expounded the Law, Thou [...] thy Neighbour, by restraing it to such: but our [...] 9. 53. Saviour makes the word to be of a larger extent, and forceth the Lawyer to confesse,John 4. 9. that it extends to enemies, even to Samaritanes, which were such deadly enemies to the Jews, that they would not [...] Christ, because his face was towards [...]; for every one from whom we may receive mercy, or to whom too we may shew mercy are neighbours, and so our Saviour proves that the SamaritaneLuke 10. 37. was a neighbour to him that fell among theeves, because he shewed him mercy, though otherwise he were an enemy to the Jews, and of another nation, for as Saint Augustine saith, he is Proximus, a Neighbour, Qui est proximo [...], that is neer to another in works of mercy, and therefore it is not cognatio [...], kindred or cohabitation, but Mercy that [...] a man to be a [Page] Neighbour, and seeing every man, even an enemy, may be an object of mercy, therefore every man, even an enemy is a Neighbour. And it is not Christs exposition onely,Deut. 22. 1. but the Law saith the very same, in the case of a stray ox or asse. If thy brothersExod. 23. 4. ox or asse go astray, &c. which brother in another place is said to be even an enemy, for there is in the same Law, [...] 23. 4, 5. where it is said, If thy enemies ox or asse go astray, &c.

He that is the object of our love is expressed in Scripture by three words, which are distinguisht in the Hebrew, as well as in the Latine. 1. Amicus, a friend or fellow. 2. Proximus, a neighbour. 3. Frater, a brother; which is used by S. John constantly in his first Epistle. In all which are motives and grounds of love. For,

1. In brethren there is identitas naturae, &c. identity of nature, which makes all creatures love one another; one beast delighting in another of the same kinde, and little children delighting in their image in the glasse, shew this.

2. Now as this similitude is a [...] of love, so is identitas originis, identity of beginning; therefore it is a natural thing, for brethren born to love one another, because they have the same original; and nothing so unnatural, as one brother not to love another.

2. Between Friends, love is the cause of love, for it will be mutual and reciprocal. [...] amoris magnes, love is a loadstone to love. Our Saviour knew this well, and therefore in the Commandment of love, he expresseth it is thus, That ye love one another; it must be amor mutuus, mutual love.

Another ground of love among friends, is societas periculi, & [...], when men partake of the same danger or deliverance, as Captives under the Turk delivered by the same ransom. This ground of love we have, who being all in danger of hell, and become captives of Sathan, are delivered by the same ransome, by Christ. This makes friendship, and causeth love in men that never saw one another before.

3. Now for proximus, it is defined ab usn, of the use and benefit that one hath by another. God hath not given to any man such gifts, but that he needeth the gifts of his brother. God hath not given all his gifts to any one, and therefore there is none but hath need of another: and therefore [...] & utilitas, use and utility, are the grounds of propinquity, and make men become proximi, neighbours.

4. Lastly, there is [...] instituti; both amongst [...], friends and neighbours, all do tendere ad idem, tend to one and the same end; that is, to be partakers of the blessednesse, which the angels of God enjoy: for this is institutum [...], & proximi [...], & amici, & nostrum omnium, the end and scope of my brother, neighbour, friend, and my self, and of all of us. These then are the reasons of Gods using those words, and the reasons also of our love.

Now in this object of our love, proximus, our neighbour, there are two things to be [...]. 1. That we must beware, we take not the sin of our neighbour, for our neighbour; for that which hath interposed it self, and indeed is not de [...], is sin, and [...] proximus, a sinner. It is sure that, Omnis peccator, quatenus peccator, odio habendus est, every sinner, as he is a sinner, is to be hated; and omnis [...], quatenus [...], diligendus, every man as he is a man is to be beloved. Therefore, Sic homines diligendi, ut non errores diligamus, diligendi quia facti sunt, non quia fecerunt; we are to love men so, as not to love their errours, and so to love them that are made, as that we love not that they do; so to love that which God made them, as not to love what by sin they made themselves. The reason is, because we have all one [...], or end: we do therefore love one another, because we shall be partakers of the same soveraign good of eternal happinesse; and sin being an hindrance or obstacle to that end, how can we love that which hindreth from that, whereto we tend? He that loveth iniquity, hateth his own soul. And so we may say, he that loveth the sin of hisProv. 29. 24. brother, hateth his soul.

2. We must know, that in proximitate, neighbourhood. there are degrees of neernesse, whereby one is neerer then another. In which respect that affection which causeth us to remember some before others in our prayers, is not from any corruption of our nature, because omission of duty to one is a greater sin then to another; for the duty to a father, is greater then to a stranger.

[Page] But as in natural things there is major [...], a stronger motion, where there is major [...], a stronger inclination; so where there is a greater duty owing, there God will have a greater affection. Because the earth is to come [...] to the Center then the water, therefore it hath majorem gravitatem, a greater degree of [...], to draw it thither; and so where the greater actions or duties are required, there greater affections, or a greater measure of love, which is a weight pressing to the [...], is necessary: not onely charitas, but also ordo charitatis cadit sub [...], as the [...] determine. As therefore the affection of love is required, so our love must be ordered,Thom. 2. 2. q. 44 Cajet. ibid. Valent. q. 19. p. 3 & [...]. as the Schools speak The demonstration standeth thus. If wheresoever there is principium, a beginning; there whatsoever is [...] principio, [...] to it, is [...] first, and so consequently there is an order, and so every thing, as it is [...] or [...] off, must first or latter be intended. Now there are two causes or principles of Love; God, and our selves, and therefore the neerer any are to these principles, (as some men are neerer to our selves, as Fathers, Mothers, &c. so are neerer to God by grace) the more they are to be loved. Let us see then this order in our charity, that it may be ordinata charitas, charity well ordered. To which purpose it must stand thus.

1. God. 2. Our own souls. 3. Our brothers soul. 4. Our bodies. 5 The body of our neighbour or brother.

1. God is to be loved especially, and in the first place, because he is that chiefest good, by the communication whereof we are all made good. So saith S. Augustine, [...] vera & summa vita, in quo, a quo, & per quem, bona sunt omnia, [...] bona sunt, [...]. God is the true and chief life; in, from, and by whom are all good things. And as another, Cum [...] Deum [...] in ipso [...], by loving God we finde all [...]. in Ps. things: God is the universal nature, to whom all things give place. He must have the first place in our love; as in policie the publick good is preferred before all private respects: and therefore a good Citizen will be content to lose his own goods, thereby to redeem peace to the publick. We see in nature, that heavy things will move upwards, contrary to their own particular nature, propter salutem universi, for the good of the universe, as that ne detur [...]: so in Religion, God and our love to him, [...] dilectionis in [...], doth overcome and drown all other loves to our selves, or any other particular object; as wesee it did in S. Paul, who out of his love to God (that he might be glorified in the salvation of the Jews) [...] to be separated from Christ, if it had been possible, and not incompatible with his love to God, which was as a motion against a particular nature, for the good of the general or universe.

2. The next is our selves, and our selves before our brethren. The reason is because in the one there is an unity, in the other, at the most is but an union: and major [...] habenda est unitatis, quam [...], there is a greater regard to be had of the [...], then of the latter. And again, seeing it is not lawful for any to commit a sin to prevent his brother [...] sinning, nay not to save the whole world, it shews plainly, we are to prefer the love of our selves before our brother, and in our selves our own souls before our brothers soul.

Now in the case between the health or good of our own body, and of our brothers soul, it thus stands. There can come no participation of the glory of God to our bodies, nisi per redundantiam, as it were by an overflowing, when the soul being full communicates it to the body. But the soul of our brother is capable of divine glory, and the universal good, immediately by it self, and therefore ought to be preferred before the body of any which participates onely per redundantiam, by the overflowing of the soul, and so at the second hand as it were; besides one soul is worth all bodily creatures in the world: a man therefore may endanger his body, for the saving his brothers soul.

3. Then in the next place we are to seek the good of our neighbours body: and of neighbours, 1. [...] est omnibus, we are generally to love, and succour all that need, any whomsoever, if they be in extrema necessitate, in extream necessity. 2. And in the next place, of those that be in need, maxime [...], especially we are to do good to them that are of the houshold of faith, as the Apostle directs, that are of the same Religion with us, we are to relieve such before others, if we cannot relieve both, beleevers before infidels. 3. And thirdly, among the faithful, to them that are of our own countrey, before the children of strangers.

[Page] 4. Fourthly among those of our own countrey, [...], to our own, to those thatGal. 6. 10. have some relation to us, for he that regardeth not his own, saith the Apostle, ispsal. 122. 8. worse then an [...]. 5. Fiftly, of our own, to them that are of our own house1 Tim. 5. 8. or kindred. 6. Sixthly, in the house, to the wife on [...], rather then to father, mother,Gen. 2. 24. or children; for a man must leave father and mother, and cleave to his wife; and that the husband ought to be preferred before children, appears by [...] 1 Sam. 1. 8. speech to [...], am not I better to thee then many sons? And therefore the children are not to lay up for the [...], but the fathers for the children, as2 Cor. 12. [...]. the Apostle saith, yet every one should have respect both upwards and downwards.

Now for strangers, or those that are not nostri, ours; either they be rich, or poor, of which the poor are rather to be regarded then the rich; and for the rich, they are either such as we have received benefits from, or to whom we have done good; and because [...] est [...] & maximum [...], the work is the chief [...] of the [...] of any thing, and bestowing of good is, [...], [...] which makes [...] vertue [...] visible; and in that respect it is, that a man is apt to love his own work, or his own creature, as we say; yet we ought to prefer him of whom we have received benefits, before him on whom we have bestowed any, because a benefactor is more like a [...] to us, then the other like a son. T [...] 2. 2. q. 26. a. 12, Ex. Arist. 9. Eth. But if (as Saint [...] [...] it) there are two persons, who in all respects are equal, and we have something that would help either of them, and that it cannot be divided. What is then to be done? there being nothing in the one why I should pleasure him more then the other, quid [...] sorte eligerim, nothing, but to chose one by lot. the same may be the case of every man that is to do good to another, who in [...] all are of finite nature, and therefore are not able to do good to all, or to satisfie all, therefore when we are joyned in the like relation to us, or the degree of [...] or propinquity, if we must help both, there remains nothing but [...], to [...] it by [...].

Further we are to know, that in love there is a double respect. 1. Of the object or party loved. 2. of the subject, or party that loves.

1. [...] dilecti, in [...] of the [...] loved, we are to respect [...], and to love him more in whom the more excellent gifts ofgrace appear, so as to take more complacency in him, and to wish him the more excellent good, as the greater degree of glory; because the more excellent any thing is, the neerer itTho. 22. q. 26. [...] 8. comes to God, and if he be better, we ought to wish him better. Thus spiritual conjunction or neernesse is to be preferred, [...] objecti, in respect of the object.

2. Ratione [...], [...] of the [...] loving, and here natural and [...] propinquity or conjunction may be preferred before spiritual, as founded in nature, and therefore more firme and immutable: and hence it is, that in temporal things, [...]. de hisce. [...] in [...]. [...]. 28. c. 2. n. 28. 29. &c. a man may prefer one that is neerer by nature, before one that is onely conjoyned with us by grace. Thus if a man have money or estate to give; he is not bound to bestow it upon the best man in the world, but may prefer one thats neerer in nature, though not so excellent in grace. And thus far de ordine [...], of the order of our love.

The third general proposed is, The [...] of this love, [...]. As thyself.

This is ficut te, as thy self; not [...] te, as [...] as thy self, it signifieth a respect, but not a quantity. The Hebrew [...] signifies not [...] but [...], as Job 12. 3. for as we said before, every man ought to have a greater regard to his own soul, then to his brothers.

Now this [...] or manner of love must appear in four things.

1. The end. 2. The means. 3. The manner. 4. The order.

1. The first in [...] te [...], is in respect of the end, for which thou lovest thy self, or for the same cause, And thou lovest thy self, because thou lovest God, and so consequently, all [...] Dei, that are Gods; because thou thy self art aliquid Dei, something of God; therefore thou lovest thy self, and so consequently thou must love they neighbour propter [...] for God; and [...] for this cause thou lovest thy [Page] brother, thou [...] him as thy self, in respect of the end. So also and in this [...] thou must love thy brother.

2. The second is the [...], the applying this love to that end. And that is, that in asmuch as I love my self, I wish my self good, and that not in my [...] but best part, which is my reasonable soul: and therefore I wish more especially the chiefest good of it, [...] bonum [...], which is, eternal blessednes and this is it which I must look to in my brother. If I love him as my self, I must love him ad [...] partis, for the good of his better part, and that isRom. 7. [...]. the good of the inward man (of which the Apostle speaks) whereas the most love onely the outward man; now the chiefest good of the inward man consists in [...] Dei in the sight and fruition of God. But because none can come to this except the impediments be removed, which is sinne; Saint Augustine [...], [...] diligit proximum hoc cum [...] debet [...], [...] ipse [...] toto corde [...], [...] that truly [...] his [...], must work upon him so, [...] he also love God with all his heart. Take care to remove his sinnes, and as for a mans self, [...] his will do [...], [...] him to some sin, non [...], be must [...], because it would hinder [...] the [...] good, so ought he to love his neghbour, as not to consent to the evil will of his neighbour in any bad action, because that would hinder his chief good.

The Scripture speaks of things not alwayes as they are, but as they ought to be, and so requiring us to love others as our selves, it is not meant of our self love, [...] it is corrupt, but as we ought to love our selves specimen naturae capiendum ex optima natura, a pattern in nature must be taken from nature pure and [...] in its integrity; so that a man ought not to love his neighbour as he doth himself, but as he should love himself. For Saint Augustine saith, when I love my self, either I love my self because I am or should be blessed: the very same rule we should observe in our brother: I must love him, aut quia est [...] ut sit, either because he is, or because he should be good. Which I cannot do, unlesse I win him ab impedimentis, from the impediments, and set him in via in [...] right way: for as Saint Augustine saith, Non [...] proximum tanquam seipsum si non ad id [...] ad quod ipse tendis,de mor. l. 1.adducis. Thou lovest not thy neighbour as thy self, if thou [...] him not to that good, to which thou thy self tendest. And he saith in another place, [...] est regula [...], de vera [...]. it is the onely rule of love, ut [...] sibi [...] bona pervenire, & illi velit, that he would have the same good come to his neighbour, that he wisheth to himself.

3. The third is the manner. In loving any thing that is good there are two motives first, Either it is for the sole and alone good of him that loves it or 2. Secondly, for the good of the thing it self, that is loved He that loves any thing, not for it self, but for himself, doth not love it, as himself, this is not diligere [...] seipsum, but propter seipsum; this is not, ut faciat bonum, sed ut potiatur quis bono, not to seek his good whom we love, but to make use of what good is in him for our selves, as men love their instruments, meerly for the use they have of them and not otherwise; thus a man loves his shooing horn, to make use of it, to serve his turn in the morning, and casts it away all the day after: but our love to our neighbour should be gratuitus, without hope of recompence, and that he that we love may have the sole good by it. Otherwise if we love him not as our selves, for no man loves himself, ut se potiatur, that he may make use of himself, as he loves meat drink, &c. and therefore must he love his neighbour, not to make use of him for his own ends, but propter seipsum, for himself, seeking and desiring his good.

4. The last is the order. It is sicut teipsum, not sicut [...], as our selves, not as we love God; we must beware of loving him so, for we must love our selves infra Deum, in a pitch below God; and by consequence we must love our neighbour infra Deum, after God. Therefore we must not [...] the will of any man, be he of never so great excellency, before the will of God. Gods will must not give place to ours. God is not so unwise, as to bring in the second Table to overthrow the first, but his scope in it was, that it should be a table to direct and help us in performing the duties of the first. 1. So that if our love to our neighbour, in the first place be for God alone, then it is Sancta dilectio. 2. If it be to bring him to that end we aim at our [...], then it is amor justus, a just love. 3. If it be meerly for our neighbours, [Page] without respect to our selves then it is verus amor true love. 4. and lastly if we prefer the love of God in the first place then it is ordinata dilectio well ordered love.

Now God in both these tables proceedeth further then earthly priuces he taketh order for the regulating of the heart and soul even for restraint of concupisence that there be no entertainment of sin within us and that we conceive no delight in it. And this is the internal obedience of the second table, to entertain no concupiscence prejudicial to our neighbour, and it is the sum or substance of the tenth Commandment, which God hath placed last, not first that those two the first Commandment and the last, the one concerning the inward worship of God, the other the inward love and duty to our neighbour, might be the bounds of his law.

Thus far for the second table in general.

Now for the fift Commandment being the first of the second table.

CHAP. II.

The division of the commandments of the second table. Why this is set here between the first and second table. The parts of it, 1. A precept. 2. A promise. In the precept. 1. The duty. Honour. 2. The obiect, father and mother. The ground of [...]. 1. Excellency. 2. Conjunction. The order of honouring. differs from that of love. Why God did not make all men excellent, and fit to be superiours. All paternity is originally and properly in God. In man onely instrumentally. The Hebrue and Greek words translated (Honour) what they properly [...]. The necessity, and original of Honouring superiours, government a divine ordinance. Power, Principality, and excellency, [...], how they differ. Honour due to them all. To natural parents. [...] the Country where we live. To Princes. To spiritual fathers. To Magistrates. In respect of excellnecy of gifts. honour due. First in respect of years. Secondly of the gifts of the minde. Thirdly of outward estate. Fourthly of benefits received.

HOnour thy father and mother. The last commandment is the fountain from whence all the rest of the second table do proceed, as streames from the conduite head, for as the first commandment contains the inward love and worship of God, from whence all the other duties of the second table arise, so the last contains the inward love and dutie of the heart which we ow to our neighbour, from whence all other duties to our neighbour do spring, so that the tenth commandement is the fountain, and the other five are the streams. And the streams receive a second division thus, for either they do equally, and alike concern al men, in general as the 6. 7. 8. 9. Or else they have special respect to some as the fifth. The general duties in the 6. 7. 8. and 9. Commandments are subdivided into such as either concerne our neighbour in his person, or in the exteriour gifts, of wealth, credit, and good name &c. And those which respect [...] person are either as he is considered in himself in regard of his essence, in the sixth commandment or as he is in neer [...] with another by marriage, which makes of two one flesh, in the seventh commandment. [...]. [...]

Those that concerne him in his exteriour gifts, respect either his substance, or estate, which is provided for in the eight; or his credit and good name, in the ninth commandment.

Or if we take them all four together, There is a restraint in them all.

In the sixth a restraint of, wrath malice &c. and the effects thereof, for the preservation of the lives of the members of the commonwealth; and in respectGen. 9. 6. of God, for the preserveing of his Images, which is defaced by murder.

In the seventh a restraint [...] lust, concupiscentia carnis, which is prejudicial to1 [...]. 4. 4 the good of wedlock in the civil body, and in respect of God is a defiling of the1 Joh. 2. 16. body which is the temple of the holy Ghost, and a member of Christ, and therfore ought to be kept holy and chast.

[Page] In the eighth a restraint of covetousnes which is concupiscentia oculorum, the lust of the eyes, which in respect of man is an offence against the politick state, by doing wrong to another in his goods, and in respect of God perverts the rule of justice prescribed by him.

In the ninth a restraint of the spirit of lying and detraction, which our nature lusteth after, whereas the provision of the good name of our brother is required, and in respect of God here is order taken for the preserving of truth.

As the other commandements respect all men in general, so the fifth respects some in special, viz. inferiours and superiours, and other mutual duties.

This fifth commandment being placed in the front of the second table hath an eye also to the first commandment of the first table. The one commanded the honour of God; the other of his vicegerents.

It containeth a precept, and a promise.

1. The precept is, Honour thy father and thy mother.

2. The promise, that thy dayes may be long &c.

Some think the first words contain the duty of the inferiour and the last words (that thy dayes &c.) contain the duty of the superiour, because it is the duty of parents by providing for their children, and praying for them, to [...] their dayes, and so they are joyned Deut. 5. 16. But because Saint Paul makes it a promise, Ephesians 6. 1. and a precept and a promise are two different things, therefore it is better to divide the words into a precept and a promise.

As God in his infinite wisdom disposeth all things in due order, so here he [...] his wisdom more particularly known to us in the disposition of these commandments: for by setting this in the first place of the second table, he would have us take notice, that after he hath taken order for his own honour in the first table, his principall and first care is for honour to parents, from whom next under himself we receive our being: and therefore Philo saith, the honour due to parentsDeut. 17. 19. is set before all other duties we owe to men, and placed as it were [...] confinio, in the confines of a mortal and eternal nature, it is set in the middle, betweenh the duties to God and man, because this commandment is the preserver bot of the first and second table; for take away honour and obedience to superiours, and all duties to God and man are neglected, and fal to the ground. Besides we may observe that God delighteth in his charge to us, to knit up whatsoever he especially commandeth in a short and narrow compasse; pressing more especially in every commandment some one more remarkable word in the commandments negative, he maketh choice of the most ugly and deformed word of that sinne, which he [...], to terrifie us even from the very handmayds and dependants of it. And in this affimative commandment he makes choice of the best words he can, as father, and mother, for the object, and of honour, to set out the duty unto us.

Now as we said before of the love of our neighbour, so here we may say concerning honour, there are two grounds of either.

1. Excellency and neernes of the person in respect of God.

2. Conjunction or [...] to our selves.

In the ordering of our love, we shewed, how that we are to respect the conjunction by nature or grace in the duties of love which we freely performe, and that we owe not so much to those persons with whom we have no such conjunction thus we should prefer a faithful man before an infidel, because in the one there is onely the image of God by nature, it is both by creation and regeneration, and as Saint Ambrose saith, with the faithful semper futuri sumus we shall live for ever. And among the faithful, we should rather do good to those of our own country, [...] to strangers; because beside the bonds of religion, there is also a second bond of proximityan [...]. And among them to our acquaintance before those that are unknown to us, because we have an [...] entrance unto them to do them good by perswasion &c. And among such, to our kindred and alliance before others not [...]; because we are joyned and bound together as soon as we are born, and this bond [Page] cannot be dissolved as long as we live. And among strangers we should respect rather the poor then the rich, &c.

This we shewed was the order of love in respect of neernesse of conjunction with us. But now in respect of excellency, and the Honour which is therefore due to any, it is otherwise: for in some cases the person of greater excellency must be preferred before such as be of neer relation to us. S. Paul honoured Nero an Infidel appealingActs 25. 11. to him. Thus a stranger may be honoured rather then one of our own countrey, as Daniel was honoured by Darius above all the Princes of Babylon: and Joseph thoughDan. 6. 3. a stranger, by Pharaoh, above all the Rulers of Egypt. Thus one that is not allyed may be honoured before one of our own kindred, as Moses appointed [...] and not any of his own sons to succeed him in the government of Israel.

Now such persons as are to be honoured, in respect of their excellent gifts, and of their neernesse to God, which we ought to esteem and honour above all neernesse to our selves, by any relations to us, and that not onely for it self, but also our honour and respect being the reward which God hath appointed to such gifts, although in respect of our selves also we are to regard them, they being of great use and profit to us by their guifts. The Heathen man said, that every one made more account of [...], then of [...], of his own things, then of Gods, and the Apostle complains of suchPhil. 2. 21. as sought [...], their own things, and not the things of Christ; but if we look at the [...] of any, we must not chiefly look at our selves, but to honour God in his guifts, for we must consider them in a double respect. 1. As they are useful and beneficial to us, and so the duty is diliges, thou shalt love them. 2. As they are neer to God, by that excellency which he hath given them: and so we must do more then love them, we must honour them.

If it be here demanded, Why did not God make all men excellent alike, and fit toQuest. be Superiours? Ans. God made men of finite natures, and therefore of such condition,Ans. that one should need the help of another: for which end the woman alsoGen. 2. 18. was made to be an helper to the man. Besides seeing men grow in wisdom and abilities for several [...] according to their finite capacities, industry, and education, necessarily it follows, that as the stars [...] each from other in glory, so one man doth1 Cor. 12. 21. 15. [...]. excell another. In this regard the elder brother, having as dignity of primogeniture, so more maturity of years and reason, was appointed by God to rule over the rest2 Tim. 2. 20. of the family. Yet God the King of kings, and Lord of lords, the fountain and original of all rule, made Moses the younger brother Ruler, and as a God to Aaron the elder brother; and preferred David before his elder brethren; and Solomon before Adonijah and Absalom, when he first framed and composed a national government in his own people. But having setled the platform of that rule he intended, by the practise of David and Solomon in a Monarchical course (the best of all kindes of governments, and approved by God, because he rested in it) he left the managing of that kingdom and rule, to the true and lawful heirs of David in all after times. Because they by education under their parents, and aptnesse of children to walk in the steps of their fathers, and to fit their spirits and carriage to what they are born to, would probably best perform the royal and weighty charge of ruling as kings, and make election of the most able, active, and faithful instruments to assist them in [...] their great affairs.

We come now to the words of the Precept, and shall consider. 1. The object, father and mother: and 2. The duty, Honour.

1. The object, for as Chrysostome saith, they must first (be) [...], before they can be honoured.

Our Saviour saith, call none father on earth, for ye have but one father in heaven.Matth. 23. 9. And to speak properly according to the rules of Divinity, it is true, there is no other father but God; for other parents, as the Heathen could say, are but [...], the instruments of generation under God, and therefore paternity being [...] to God and man, it is in God originally and properly, in man derivatively and instrumentally, as we see in the words of the Apostle, who makes God the first father of whom the whole family in heaven and earth is named: and as he is the first, soEphes. 3. 15. he is the last too, for when my father and mother forsake me, the Lord taketh me up, Psalm 27. 10. faith the Psalmist. God performs the office of a father first, before any earthly could, and last when other fathers cannot help us.

[Page] Now if all paternity or fatherhood be derived from God to men and they be [...] his instruments: and so be fathers by participation, their duty or office signified [...] the name [father] must be drawn from God, as he is a father. The word [...] father, is derived from [...] to will and desire, because of that [...] and ready will [...] parents to take care and do good for their children, and so Job calls himself pater [...], a father of the poor, because of the care he had to do them good; and henceJob. 29. 16. it is, that whosoever is made by God, a cause or Author of our good, is by analogie [...] with the name of father. It is true, the name is first given to God, because he is causa existendi, the cause of our being, for this also is implyed in the Hebr. [...] Gen. 4. 20. which is given to any that is the first author or inventor of any thing, and so it is given2 Kings 2. 12. to our natural parents, because that under God they are the causes of our being: but then in the second place it belongs to them, because of their care and propensity to do good and preserve their children. And so the mother hath her name from presering and keeping her children, [...], [...] vehensenter, quia victum partui quaerit, because she seeks to preserve her children; and it appears by her creation, that one end was to be a helper, or assistant to the father in the preserving of children. And thus by consequence whosoever are assistants for the preservation of others have this name communicated to them: thus those that by their wisdom and counsel do assist others, as the Elders and Rulers of the people are called parents, which the Heathen saw byJob 12. 20. the light of nature, for Plato and Xenophon say, that a good Ruler or Governour differs Ruth 4. 4. nothing from a father. So then, whomsoever God hath placed in a state of excellency above us, to be a cause of [...] being, or well being, or an assistant therein, these are commended to us by the names of father and mother.

2. Concerning the duty Honour, the Heb. [...] which is translated, to Honour, doth first signifie to be heavy, on to make heavy, grave esse, or aggravari: this is the proper and original signification of the word, and indeed naturally it hath no other; for by Metaphor onely it is drawn to signifie honour, because things that are sold by weight, and those things which are precious by nature, as gold and silver, &c. the weightier they are, the more precious they be, and are the more esteemed; whence it comes that the weight of a thing adds a price or estimation to it, or as we call it, [...] Honour: and thus superiours or persons in authority, are to be esteemed and accounted of, as things weighty and precious, and so to be honoured. It is true, a magistrate considered in his natural capacity as he is a man, is no heavier then another man, but when God hath clothed him with part of his own authority, or excellency, whereby he represents his person, then he becomes more heavy and precious, and therefore is to be esteemed and honoured by us, and not to be set light, or accounted light in our eyes, but we are to adde as much weight to the person as we can by our high esteem of him.

And because of this weight and high esteem of such persons, it is little lesse then a miracle (which the very Heathen wondered at) to consider and see whole nations to be at the beck of one man, that men should so readily lay their heads on the block, or put their necks into the halter, at the command of one person; and of one sometimes unwise, as Rehoboam was; nay sometimes a woman, or a childe: which plainly sheweth, that in persons vested with authority, there is something more then man, which draws this respect and reverence to them, to wit, a ray or glimpse of divine [...], whereby they [...] God upon earth, who can over-rule the hearts and actions of people, and draw them to an humble [...] to his Vicegerent. The same signification hath the Greek word [...] [...], from [...] [...], to weigh, prize andDemost. in [...]. & alibi. esteem, therfore is [...] used to signifie the price of a thing, or the value of it: and hence is this word, and the latine Honor used to expresse the duty of Subjects and inferiours to their superiours, as by Solon in his laws, [...], and the Roman writers, and all that write of laws, and of the obedience due to them; and hence also in a special peculiar manner is [...] used to signifie power and authority, by Aristotle, with whom, [...] Arist. polit. l. 3. c. 7. et l. 5. c. 6. [...], are the same with [...], because honour is due to persons in authority.

That we may shew the necessity, and withal the original of this Honour, which is due to superiours, we must consider what the Apostle speaks, All things are for your sakes, that is, for the Churches sake. The Church and its good is the end of all Gods works and dispensations there below; for [...] est propter Ecclesiam, the state or common-wealth is for the Church, and for its good, as may be gathered [Page] from the Apostles discourse in 1. Tim. 2. 2. where he goes thus to work; first, he1 Tim. 2 2. layes his ultimate scope and highest end next his own glory. Now that they may be saved, he would have them live [...], in all godlinesse and honestie. And that they may live thus, he would have them taught the knowledge of God, that they come to the knowledge of the truth; for men cannot live Godly till they be taught to live so. And both these do necessarily require outward peace, rest, and tranquillity, that they may intend this knowledge the better, and learn how to live godly, (for in wars and tumults there is nothing rightly administred, no [...] teaching or instruction) and therefore he adds, that it is good and acceptable, and very expedient, that they live in peace and quiet, [...], a peaceable life, in regard of outward invasions, and [...], a quiet life, in regard of inward tumults, and intestine troubles. Now if the natural father and mother could perform this alone, as they did for some time, in the infancy of the world, and a little after the flood before mankinde multiplied and increased to greater numbers, there should have needed no other office to be instituted for the attaining of these ends. But shortly after the flood, there comes one Nimrod, with a company of hounds at his tail, (for the MetaphorGen. 9. of hunting used by the holy Ghost implies, that they deserved no better name) with these sons of Belial he takes upon him to be a Hunter, that is a chaser of men up and down, and disturbs their peace and quiet. Hence then comes in a necessity of appointing a supream civil power over mens bodies and estates to restrain all outward force and violence, and withall a spiritual power and authority to instruct and govern men in respect of their souls, as God did afterward, when he setled the Levitical priesthood in the tribe of Levi, to continue till the coming of Christ, and then the Evangelical Priesthood of Christ, to be continued in the Apostles, and their successors to the end of the world. For because the natural parents could not so well perform both these, as they did at the first, therefore God appointed and ordained these two functions and dignities, and for this cause Honour and ObedienceHeb. 13. 17. is required to both. Obey those that have the rule over you, (that is your spiritual governours) and submit your selves, for they watch for your souls, &c. and for this1 Tim. 2. 1, [...]. cause it is required, that we pray for kings and all that are in authority, that we may lead a peaceable and quiet life under them. Thus God not onely allowed, but also instituted outward government for resisting of outward enemies, and suppressing of inward tumults; for the Apostle saith, that every soul must be subject or subordinate [...], to the higher and supereminent powers, because there is no power but from God, the powers that be, [...], are ordained by God, or set in their order and rank under God, He being above all, and the rest put in their rank under him. So that we see, though mans necessity required such a power for his defence, yet the power itself, whereby men are bound and united together into one society is from God, and so ought to be accounted of us, not as a humane invention, found out by men for their own necessity, but a divine ordinance instituted by God for the good of humane society, and therefore it said verse 4. that God, not the people, nor multitude by their own inherent power, hath put the sword into his hand, that he might be vindex malorum, an avenger to execute wrath upon him that doth evil. That disturbs the publick peace, without which men cannot so well intend to learn, nor others to teach the way to live godly and honestly, and so to attain salvation, and by consequent that he might be a cherisher of good men, and of such as desire to live a godly and honest life in peace and quietnesse. And for this end, is the civil government compared in Daniel to a great huge tree, which spreadeth its Dan. 4. 9. branches far and neer, the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it, to shew the benefit that men receive by government, for protection, and peaceable enjoying their own, when every one sits under his own vine, and under his own fig-tree: and the Prophet Esay compares a king to a great rock, which is a hiding place from the windes, Esay 32. 2. and a cover from the tempest, as rivers of water in a dry place, and the shadow of a great rock in a weary land. Therefore is every man bound to establish authority and government, because of the weight that hangs upon it; quia in pace ejus est pax nostra, because [...]. 29. 7. our peace rests thereupon, as the Prophet Jer. reasons who for this cause bids from God, to pray for the prosperity of the City, whither they were carried captives, and for the peace thereof; for in the peace thereof they should have peace.

There are three words in the Greek to expresse this authority.

[Page]1. [...], [...] arising from some gift which one hath above another.

1 Tim. 2. 2.

2. [...], Power.

Rom. 13. 1.

3. [...], Principality.

1 Tim. 3. 1.

There is an affinity between these three, and an order whereby they do follow upon one another. For the first, God gives a man some gift, whereby he is excellent above others, then he gives him power and authority, the sword; and lastly some particular place of government, wherein to exercise his gift, and to use his power; and in this order we must observe, that though the two last cannot be severed, at least potentially or in the habit; for where God gives to any power, he assignes him a place where to use it, (though sometimes he cannot actually exercise it, being hindred by [...] or [...];) yet the former, viz. [...], excellencie, may be without the other two; God gives gifts and excellency to some men, who have no power or principality conferd on them, to the end that there may be choyce, as in elective kingdoms; and that those who have maximam [...], the most excellent gifts, may be called up to exercise their gifts, and withal, that by their gifts they may do good in private, though they be not called to any publick place of government, as when it pleases God for the sins of a people to curse the government to them.

1. In this order, the government is, first that of pater naturalis, the natural father, in a family, where he exercises a threefold government, over the wife, children, and servants: of the two first it is plain, because he is pater-familias, the father of the family, and they are parts of it; and of the servants likewise by the same reason: whereupon [...] servants called him by the name of father, Father if the Prophet had commanded thee a great thing, &c.2 Kings 5. 13.

2. If we go out of the family, we come in patriam. There we shall finde an honour due to our countrey, and people among whom we were born and brought up. Therefore the woman of Abel tells Joab, that the city wherein she dwelt had been 2 Sam. 20. 19. a mother in Israel: and we see that Abraham honoured the people where he lived, for he stood up, and bowed himself before the people of the land of the Hittites. ThusGen. 23. 7. the people of the countrey are to be honoured.

Now this power which resides in the fathers of several families, where it comes to be united in one, He becomes a Monarch or King, whom S. Peter calls [...], a humane creature, not because the power and authority is from men, for though sometimes they choose the person, yet it is God that confers the power, and though men by natural light are led to this government, yet it is God that gives this light to direct them; but to distinguish it from that other power, the spiritual government exercised by the fathers of our souls, which is, [...], Gods creature, in a more special manner: for though both temporal and spiritual authority are from God, yet this latter is more immediately and purely divine then the other; and therefore the other is called [...], a humane creature, comparatively in respect of this, which is Gods creature, or a divine ordinance depending [...] upon divine institution, and therefore is this to be honoured in respect of this spiritual fatherhood: and this [...] by the contrary in the words of our Saviour, when he [...], speaking against the contempt of his messengers and servants, [...], he that [...] you, despiseth me, or as theLuke 10. 10. word properly imports, he that will abrogate, disanull, or abolish and make void, that which I have ordained and enacted, he seeks to abrogate and disanull me; which words imply that this calling is specially ordained, and made by Christ, and that to go about to abrogate and disanul his ordinance herein, is to abrogate Christs own office and function.

This divine creature then, or this office and dignity of Gods immediate making, as it hath received fatherhood from God, so there is a special honour due to it. Though you have a thousand instructors in Christ, yet have ye not many fathers, for in Christ Jesus 1 Cor. 4. 15. I have begotten you through the Gospel. We see the Apostle takes to himself the title of father, yea the very idolaters counted their priests, fathers, as appears by Micah Judg. 17. 10. of mount [...], who said to the Levite, Dwell with me, and be to me a father, and a priest.

And because to this ordinance of God, there is another calling subordinate, To [Page] govern the schooles of the Prophets, and to instruct and fit men for the Church, therefore to such is the title of father given. When Saul prophecied among the1 Sam. 10. 12. 2 King. 2. 12. sons of the prophets, one asked, who was their father or governour, or instructor;Act. 5. 35. Elisha called Elias his father, my father my father, the chariots of Israel &c. And inphil. 2. 22. the new testament we read that [...] a doctor of the law, is accounted [...] honourable in this respect; and Saint Paul calls Timothy his scholler, his son, and saith, that as a son with a father he served him in the Gospel.

4. Come we to the Magistrate. Moses by Gods special appointment, appoints some to be rulers over 1000. &c. And gives rules of direction to the people, whatExod. 18. 2. Deut. 17. 16. men they should choose, and how they were to be qualified. And Joseph when he was governoùr of Egypt, saith, that God sent him thither, and made him a father to Pharoah, and Lord of all his house, Hence Deborah is called a mother in Israel. Judg. 5. 7. Neither is this title and honour due to the supreme governour onely, but also to the subordinate; so Saint Peter commands to submit, as to the king, who is supreame,1 pet. 2. 13. [...] so unto governours, as those that are sent by him &c. So that by this, [...], the general of the army may be called the father of the Camp, and whosoever hath any authority in any society derived from the king, is thereby become a father, and all honour belongs to him.

5. Lastly, if we come to that which we called excellency of gifts [...] when this is alone, without the other two, though there be neither [...] nor [...] principality nor power, yet there is an honour due, and this [...] or excellency is of four sorts.

1. Ratione [...], in regard of years or age, and an honour is due in this respect, rebuke not an elder (saith the Apostle) but intreate him as a father, the elder

1 Tim. 5. 1. 2.

women as mothers.

2. In regard of the gifts of the minde, as wisdom and counsel, whereby one is able to direct and advise others, or to invent some things needful and conducing to the publick good: thus Jabal is called the father of such as dwell in [...],

Gen. 4. 20, 21.

and of such as have cattle, and Jubal the father of such as [...] the [...] and the organ

3. In respect of outward estate and wealth, for money is nervus politiae, the sinnew of the commonwealth; therefore rich and wealthy men are esteemed in a commonwealth and called to publick assemblies before others, because if it be in need, they are most able to help. Thus Nabal though a man of no other gifts, yet because God had enriched him, David doth implicitey call him father, by [...] himself his son, give I pray thee whatsoever cometh to thy hand, to thy servants, and to thy son [...].

1 Sam. 25. [...].

And this honour given to rich men for their wealth, must be given no otherwise

Jam. 2. 9.

then in a civil respect, otherwise it is condemned by Saint [...] [...] respecting of persons.

4. In respect of benefits which any have [...] upon us. Thus Job by shewing mercy to the poor, had the title of father. I was a father to the poor, and the cause

Job. 29. 16.

[...] I knew not I searched out.

And thus for the meaning of these words, Honour thy father and mother. We come now to the duties here required under this word Honour.

Honour thy father and Mother.

CHAP. III.

The mutual or reciprocal duties of superiours and inferiours. 1 Loue. 2. To wish well and pray for one another. The duties of inferiours. 1. Honour. Inward, and [...], 2. fear. 3. subjection and obedience, active and passive. 4. The protestation of our subjection, by honouring them with our estates. The manner how this [...] be performed.

THese duties are to be handled. 1. In general which concerne all superiours and inferiours. And secondly in special, such as concern special ranks and orders of superiours, and inferiours, as in the family, the Church, and the common-wealth, [Page] Every duty consists in two things. 1. The action, and 2. The manner of performance, and both are to be handled.

And because there are some duties reciprocal, which are mutually to be performed both by superiours and inferiours towards each other, to avoyd needlesse repetition, it shall be good to speak of them generally in the first place.

The duties which are reciprocal or mutual are.

1. First love but in an higher degree then ordinary, which is called [...] a [...] affection, of a higher degree then that which we owe to every one, such as either ascends from the son to the father or descends from the father to the son, and it is either naturaland proper, between natural parents and their children, or by analogie and proportion, between others to whom the names of fathers and children are communicated, as spiritual fathers in the Church, and those that are begotten by them unto Christ, of whom the Apostle speaking, expresses the special love due to such fathers by a special emphatical word [...] have such in reputation, or highly honour them, Phil. 2. [...]. And [...] esteem them very highly in love for their works sake, there is a particular love which we beare to our friends, and that is [...] aboundant love: but this [...] is [...] superabundant and extraordinary, in a more special and high degree: the want of this natural affection is imputed as a great crime, a signe of men given up to a reprobate sense. Rom. 1. 29. And it is a prophecie

2 Tim. 3. 3.

of the end of the world, when men shall be [...] without natural affection.

2. The second mutual duty followes from the first, and is the chief property of love, to wish well to him we love; and because Christianum votum est [...]; prayer is the Christians wish, therefore it is that we comprehend prayer among the mutual duties of inferiours and superiours; it must both ascend and descend; for we are exhorted

1 Tim. 2. 2.

by the Apostle to pray for superiours. The like for our countrey by the

Jer. 29. 7.

Prophet, this is ascending. Now downwards we have the example of King David

1 Cron. 29.

for his people, as also for Solomon his son, And of holy Job, who prayed for

18. 19.

Job. 1. 5.

his sons and daughters every day.

p. [...].

So much for the duties reciprocal.

Come we now to the several duties of inferiours and superiours, and first we shall speak of Honour, which is the dutie of inferiours to their superiours. In the strict sense whereof if we take it, as our Saviour said of father, there is but one father Math. 23. 9. which is in heaven; so may it as truly be said of honouer, if we speak exactly and1 Tim. 1. 17. properly, that (as the Apostle saith) it belongeth onely to God. But God himself2 Tim. 2. 20 hath been pleased to communicate part of it to some men, as the same Apostle, he created some vessels to honour, and consequently he calls some men from among the rest to be honorable: for as the author to the Hebrews speaks, no man takes this honour upon him, but he that is called of God as Aaron. Now God calls men, when [...]. 5. 4. he bestows some gifts upon them, whereby they excel their fellows; for God dispensesMat. 25. 15. his gifts variously, as appears by the parable; where the master called his servants, and gave to some more talents then to others.

The scripture, as was shewed before, vseth three words: [...] and [...] excellency, power, and principalitie. Now unto excellency honour properly belongeth, and that is of two sorts. Inward and outward.

Inward honour is, when we have honestam opinionem a good opinion of a man, in regard of some [...] he hath above us; for this good opinion, is Testimonium excellentiae, a testimony of that excellency which we acknowledge in him above our selves: of this Solomon speaks, when [...] adviseth not to meddle with a strang woman, lest we lose our honour, that is, lest we lose the good reputation and esteeme weprov. 5. 9. have in the [...] of others; and in another case he tells us, that a peaceable man20. 3. shall have honour and good respect with men, for by a good opinion of men we testifie there is an excellency in them, [...] they have some what more then we have: and both the Apostles [...] Paul and Saint Peter expresse this dutyCol. 3. 18. by the word [...] subjection or submission, to be subject, as we see Christ was subject1 per. 2. 13. Luc. 2. 51. to this father and mother in respect of his manhood, acknowledging himself to be a child and so consequently thought some thing to be in them to receive this honour, which was not in himself.

[Page] The [...] will make this more plain. In the case of Corah and his company;Num. 162. they gathered themselves together against Moses, and against Aaron, they would not give them honour (God calls it afterwards a dishonouring of him) and their [...] was. They were not more excellent then others, all the congregation was holy and the Lord was amongst them. Their thesis was. All men are [...] to the Lord, and therefore Moses and Aaron, had no more excellency then the rest of the congregation. But we see how God by a special miracle confuted their position, for the example of all that in future times should exalt themselves against their superiours.

The contrary to this sinne of theirs, is when men do acknowledge and confesse that there is not an equality, but that some do excel them, and that this excellency above them is not, as the Poet speaks, by chance, but by the appointment of God; that as in creation, and generation he is the special father that gives us being so for our well by government, that he is our special governour, and that those above us are his instruments appointed for our preservation when we acknowledge this exellency in others, and that it comes from God, who hath imparted his gifts to them. This is the first, and the inward part of honour.

But now as God told Samuel concerning [...], God and man look several waves,1 Sam. 1. [...]. for God looks on the [...] which man cannot see, it is onely the excellency which outwardly apears which we can take notice of, and honour, and so likewise the inward honour of the heart, of which we have spoken, is seen onely by God, man cannot behold it, and therefore besides the inward esteeme, or estimate of anothers excellency, there must be also some exteriour signe or testimony, whereby we acknowledge it to be others, and this makes the second part of honour, [...] honour. Such was that which [...] desired of Samuel, though the kingdom1 Sam. 10. 30. were taken from him, as Samuel well knew, yet honour me (saith he) before the Elders of the people and before [...] &c. And such was that which the [...] looked after viz. The [...] places at [...], the uppermost [...] and greeting Math. 23. 6. 7. in the market place. This is the second part of honour.

What this exteriour honour is, and after what manner it is to be exhibited in particular, is best known by the manner of the countrey where men live, because it is not alike in all places, every countrey hath not the same signes of honour. Holy men in scripture have exhibited outward honour by several gestures, or ceremonies, which may be reduced to these seven heads.

1. To rise up when a person of excellency, which either by nature or analogie, and proportion, is our [...] in presence, Job accounted it as an honour done toJob. 29. 8. him, when the aged arose and stood up, when he was in presence. And Solomon a king1 Kin. 2. 19. thought fit to expresse his duty to his mother. Bathsheba by rising up to her when she came before him.

2. The uncovering or making the head bear was accounted a token of honour1 Cor. 11. 4. in use with the Saints, and a dishonour to keep it covered as we may gather by the words of the Apostle.

3. The bowing of the knee, or all or part of the body. When [...] would have [...] honoured he thought no way better for the people to expresse it, thenGen. 41. 43. by bowing their [...] to him He caused them to [...] before [...], Abrech, that is, bow the knee. King [...] (in the place before quoted) to adde the greater honour [...] his mother. bowed himself to her Jacob meeting his brother Esau) bowed1 Kin. 2. 19. [...]. 33. 3. himself [...] times to the ground a great expression of this duty. And Ruth no doubtRuth 2. 10. thought she honoured [...], when she bowed her self to the ground before him. So for the bowing of the head it is mentioned in diverse places in scripture to set forth this duty. The [...] of [...] when they came before him, bowedGen. 43. 28. their heads, and made obeysance. These were signes of honour at the first meeting or salutation.

4. A fourth expression is standing up; not onely to rise before them we prefer in excellency, but to stand up too, we see the practize of it in the people ofExod. 18. 13. Israel Moses [...] as a judge among [...], but it is said, that the people stood by him 1 Kin. 1. 2. from morning till evening. And [...] the [...] mayd when she went to attend2 Kin. 5. [...]. upon king David, was to stand before him. The like did [...] before [...]. And indeed it is the common expression of service.

[Page] 5. The next is to be silent, in the presence of them we account our betters. Job tells us, that when he was in prosperity, the Princes refrained talking (in his presence) and laid their hand upon their mouth. Ths Nobles held their peace. &c. And in the same Chapter he saith, unto me men gave eare, and waited and kept [...] at my Job. 9. 10. 21. counsel.

6. The sixth is, that when of necessity we are to speak, we use words of submission.1 pet. 3. 6. It is Saint Peters note of Sarah, her submissive speech to her husband, she called him Lord. And the speech of Rachel to her father [...] is a president of this kind for children to their parents: [...] it not displease my Lord that I cannot rise up before thee. And of Josephs brethren (for inferiours to men in authority) ThyGen. 31. 35. servant our father is in good health.43. 28.

7. The last is dispersed throughout the scriptures, and comprehended under the word ministrare, to minister and wait Luc. 17. 7. And it comprehendeth all such other duties of outward honour, as are to be vsed by servants to their masters. As our Saviour expresseth one in the masters command to his servant to make ready that he may sup. And the maid waited on Naamans' wife. And so king Davids Luc. 17. 8. Generals are said to wait on him. And Job in the place before mentioned saith, that2 King 5. 2. men waited on him, in token of reverence and service to him, so that when we2 Cron. 17. 19 Job. 29. 21. wait, as servants use to do on their masters, we acknowledge there by a superiority and excellency in that party. Thus far for honour, which is due to excellency, [...]

2. But now when the second thing, [...] power is added to excellency, then there is another duty required in inferiours. viz fear: for as our Saviour speaks, there is no power but from God, it must be given from above, and therefore by consequence thereJoh. 19. 11. is due to them that have power from God, part of that fear which we owe to men.

The honour given in this respect consists of the duty of fear.

This is a reverent awe and standing in fear of them that are placed in power overLevit. 19. 3. us. Ye shall fear every man his mother and father, saith God; there is for ourEpes. 6. parents: and Saint Paul commandeth servants to obey their masters with fear and1 pet. 2. 18. trembling: and Saint Peter, servants be subject to your masters, with all fear, this is for masters. Job saith that the people stood in such awe of him; that when they saw him come forth they would convey themselves out of his presence, as if they had done something not beseeming them; the young men saw me and hid themselves. This fear also is due to the king. The people of Israel feared king Solomon: 1 Kin. 3. 28 prov. 16. 14. and the same king gives the reason, because his wrath is as a messenger of death.

3. The third thing is [...], government, to which, besides the former duties of honour and fear, a third duty belongs viz. Obedience, which the Apostle expresses, by [...], to be under a yoke. That is, when governours command this or that to be done (except in things evidently contrary to the will of God) we be content without disputing, to put our necks under the yoak of their commands.1 Tim. 6. 1. Saint Bernard saith, verus obediens [...] quale sit quod [...], hoc solo contentus, quia praecipitur. He that is truly obedient regardeth not what is commanded, being content onely with this, that it is commanded. In the case of parents, the Apostle gives this rule, children obey your parents [...] the Lord, (his reason) for this is right.Ephes. 6. 1. prov. 23. 22. As the Apostle used the word [...] subjection, to those more excellent then our selves, as was shewe before, Col. 3. 18. 1. Peter 2. 13. So here he vsed [...] be subject to set forth the obedience due to governours. The like he gives to servants, servants obey your masters &c. And he commands Titus to put subjects in minde to obey magistrates. The like charge of obedience he gives to Bishops and Governours in the Church obey them that have the rule [...] you. We have examples of dutiful children in this duty. Of Isaac that obeyed his father even to the death. [...]. 3. 1. Of the Rechabits in obeying their fathers commandment, to drink no wine, which actHeb. 13. 7. God himself by the prophet commendeth of our Saviour himself in the flesh. AndGen. 22. 9. [...]. 35. 14 of servants, we have the example of [...] towards [...]. Lastly, concerning subjects,Luc. 2. 51 we have the example of the people of [...] to [...]. All that thou commandestGen. 31. 6. us we will do. [...]. 1. 16.

Now for the protestation of our obedience, wherein we expresse the truth of it, [Page] order is taken for giving honour to our governours, by imparting our substance, by way of grateful retaliation, for their care and pains, for our good, Honour the Lord, [...]. 3. 9. saith the Wise man, with thy substance and goods, &c. and so by consequent, this kinde of honour is due to those, to whom God hath given the government over us; we must [...] with the Stork; and our Saviour makes this a part of the honour due to father and mother, when he reproves those that taught the people, that by consecrating their goods to the Temple, they were free from the obligation of this law, [...]. 7. 11. 12 of maintaining and relieving father and mother. Therefore the Apostle requires thatRom. 13. 7. we render to higher powers, their dues, tribute, and custome, to shew that our selves are not onely ready in our persons, but our goods too, at their commands.

The last part of obedience is to the other part of the Law; for the Law hath two parts, the one directive, and the other coercive or corrective: so that if we deny our obedience, we must submit to correction, and yet with reverence, as the ApostleHeb. 12. 9. speaks; we must honour the Magistrate, though we be corrected. Thus far for the act commanded, now for the manner of [...].

The second thing to be considered, is the manner how all these duties must be performed; and this consists in three things.

1. They must be done in conscience, and from the heart, not with eye-service as unto men, but with singlenesse of heart, as fearing God, as the Apostle speaks.Colos. 3. 11.

2. They must be done alacriter, cheerfully, and readily, not with grudging, murmuring,23. and repining, whatsoever ye do, do it heartily, as to the Lord, and not as to men.

3. They must be done perseveranter, with continuance and perseverance, yea, though we suffer unjustly by them: for this, saith S. Peter, is thank worthy, if a man for conscience towards God, endure grief, [...], if he endure and hold out, though1 pet. 2. 19. he suffer wrongfully.

And because we are not naturally given to perform these duties of obedience and subjection, especially in this manner, therefore expositors yield 6 reasons drawn from the duty, as it is expressed and inforced in Scripture, to induce men thereunto.

1. Because God hath placed this Commandment before that of our goods, yea, and of our life: to shew that the maintaining of authority ought to be dearer to us then goods, or life it self.

2. Because the name of father and mother, is full of love and reverence, insomuch as some unreasonable beasts perform this duty more exactly then many men. Therefore God includes all superiours here, as Kings, Lords, Masters, &c. under these amiable names of father and mother.

3. In regard of the long life annexed to the true performance of this dutie, long life being a thing desirable, and death a thing most repugnant to the nature of man. To live long, and to prosper, is all that men desire upon earth. Therefore the Apostle urges this Commandment from the promise specially annexed to it above the rest. That it may be well with thee, and that thou mayst live long on the earth. Ephes. 6. [...].

4. Because (as the Apostle tells us) it is a thing good and acceptable to God; and1 Tim. 2. 3. in another place, it is well pleasing to God; he is especially delighted, and highlyColos. 3. 20. pleased in it. It is both [...], good; [...], acceptable; and [...], well pleasing unto God. What can we desire more, then to be good, acceptable, and well pleasing to God in our actions.

5. The Apostle goes further, and saith it is [...], a just thing, [...], it is due by the rule of justice to superiours, so that it cannot be forborn without injurie [...]. 6. 1. and injustice to authority: we cannot keep this honour and obedience from them without injurie. And therefore it is that Christ saith to the Pharisees, Reddite Caesari, quae sunt Caesaris; render unto Caesar, the things which are Caesars. He uses the word [...], reddite, render, or restore, to shew, that it is his own: God hath imparted it, if you keep it back, if you give it him not, you do injustice, and wrong to him.

6. The last is, in regard of the expedience of it, for your own good, expedit vobis, it stands you in hand so to do. The Apostle saith, They watch over your souls. Now where honour is detracted and withheld, there the care of preservation isHeb. 13. [...]. also diminished and by reason thereof, the power of wickednes, and the impudence of [Page] naughty men is increased; and the more our estate is troubled, the greater is our unquiet and vexation. Therefore better it is, that due honour be given to them, the better to encourage them to apply themselves to our preservation. Besides, they that deny this to them that are of right invested with it, and take it to themselves, set themselves against God, and go about to build another Babel, which is nothing,Gen. 11. 4. but bringing in of Anarchie and confusion.

This dothargue [...], a giant like nature, such as was in them that would build a tower, whose top might reach to heaven: such do indicere bellum Deo, bid defiance to God: and therefore the Apostle saith expressely, that such as resist lawful powers, do resist the ordinance of God, and so do fight against God himself, andRom. 13. 2. thereby bring damnation upon themselves. So that by weighing these reasons we may happily be brought to obedience.

CHAP. IIII.

The duties of superiours in four things. Addition 29. Of the end of government, and whether the people be above their governours? The manner how they must govern. whether honour be due to one that is evil? Whether he must be obeyed in malo? Of disobeying the unlawful commands of a Superiour. Add. 30. Of Obedience in things doubtful.

VVE will now handle the duties of superiours in general. These two things are alwayes joyned together in Gods Law, [...], and [...], to have worth, and to be honoured or esteemed worthy; and therefore S. Chrysostome makes it an axiome upon that place 1 Tim. 5. 17. They that rule well are worthy of double honour. The Honour, as he saith, is [...], a reward of the service, they perform. Therefore that honour may be due to them, they must mereri, be worthy, and deserving men; and worthy they are, if they perform the part of fathers and mothers.

The neernesse of the two significations of the word in the original [...] cabed, which signifieth both weight and heavinesse, and honour; and of the Greek word [...], which is honor, and [...] or múlct; and of the Latine word honoro and [...], to honour and lay a burden, sheweth, that God would not that any should have honour, unlesse they have meritum, desert; nor this meritum, desert, without a charge; therefore they must have meritum, and by consequent, honour may be justly required by them at our hands.

1. They are to know that they are Gods ministers; for so S. Paul calls them; andRom. 13. 4. S. Peter saith, They are sent by God. And that as they are his Ministers, and that he imparted1 Pet. 2. 14. some of his power and honour to them; so they must know that their office is [...], for the Lord, and that they are [...], ministers of God. And therefore David saith, Tibi canam Jehovah, I will sing unto the Lord of mercy and judgement: Psalm 101. 1. as they have received power from God, and part of his honour which he hath put upon them, so they must do all for God: and their care must be that those under them may be Domini, the Lords people, as they are his Vicegerents. They must follow the rule which Jehosaphat made for his Judges: Take heed what ye do, for ye judge 1 Chro. 19. 6. not for man, but for the Lord. Therefore whatsoever they do must not be for their own will and ends, but in and for the Lord. We must not be of Jezebels opinion, that Ahab could not be a king, if he could not command and have what he should desire,1 Reg. 21. 7. though it were wrongfully; for this is a wicked maxime, and semen omnium [...], the seed of all evil. Nor of Ahabs that hated Michaiah, the son of Imlah, the Prophet, becavse he prophecied nothing good concerning him, though it were the will of [...] 22. [...]. God that he should so do. When men do not acknowledge that their authority is [...], for God, but blot that out, and look onely at their own will, then breaks in all injustice. But they must know, that God is not so unwise, as to give them authoritie against himself; and therefore they must not have an eye to their own, but to Gods will; for they are but his Ministers.

2. Superiours must know, that one end of their authority is the good and benefit of those that are under them: as they are first to look to God and his honor whose Ministers they are, so in the next place, they must look to the good of those over [Page] whom God hath set them. Their honour is conferred upon them, not meerly for themselves, and their own benefit; but also for those that are under them, not onely [...] praesint, but ut prosint; to profit them that are under them, as well as to be over and above them: and this is it that makes their place the more weighty. King David Psalm 18. 71. was taken from the sheepfold to be king: and why? ad pascendum Israel, that he 2 Cor. 12. 14. might feed and govern (the word imports both) Jacob his people, and Israel his inheritance. So children are not for parents, but parents for their children. The Heathen, by the light of nature onely, saw this: that superiority was [...] for inferiority, and the Prince for the benefit of the people. For God at the first, considering that children were unable to help themselves, by reason of their inability and defects when they are young, and the danger that might befall them, not onely in their infancy, but even before they are born, ordained a duty to be shown, and an office to be done for them, even before they are born; there is a care of them to be taken by parents when they are in the womb, before they are able to give them honour; and for this care of parents, they are afterwards to exhibit honour to them, when they are able.

And under this head is that the Apostle mentioneth, They must nourish and cherish, Ephes. 5. 29. Numb. 11. 13. and account them that are under them as their own flesh; as Moses who carried the Matth. 23. 37. people in his bosom as a nurse, and made their welfare his scope: and as our Saviour snews the example of an hen who gathereth her chickens under her wings, to defend them from ravening and strong fowls. And this loving, nourishing, and defending, are special ends why superiours were ordained. And therefore the reason is added to the Commandment in Exodus 20. and enlarged in Deuter. 5. 16. That thy dayes may be prolonged, &c. and that it may go well with thee; which, as was mentioned before is expounded by some, not as a promise, but as the duty, and end of superiours, viz. That they under God prolong mens dayes, and are or ought to be means, that it may go well with them. This is one end of their superiority. They are not set over the people colligere auream messem, to scrape gold and silver for themselves; their own profit and ease is not the end of their authority, though many times rulers look at nothing else. It was the sin of the Princes in Ezekiels time, They accounted the Ezek. 11. 11 city as a cauldron, and the people the flesh to be sod in. Evil Rulers take their own ease and security, while the profit of the people and inferiours is no whit regarded. Therefore not without cause are the two heads before named, of defending and nourishing inferiours, special duties of superiours towards them.

This which is commonly affirmed, that the end of government is the good of theAnnotat. 29. inferiours, must be understood cum grano salis; for from this principle misunderstood,Of the end of government, and whether people be above their governours. some have collected, that because the end is above the means, and more noble, therefore subjects are above their governours, and so may call them to account for their misgovernment, and judge or punish them, and remove them if they see cause: from which false collections, made by seditious and turbulent persons, infinite troubles, confusions, rebellions, and desolations have followed. We must know therefore. 1. That to procure the good of inferiours, is indeed the duty of superiours, and one end why God committed the people to them; but not the sole or principal end of their authority: for princes receive their power onely from God, and are by him constituted and intrusted with government of others, chiefly for his own glory and honour, as his Deputies and Vicegerents upon earth, for they are his Ministers, Rom. 13. so that the principal end of their government is the advancement of Gods honour, who is the supream King and Lord of all the world: and therefore if they fail in performance of this trust, they are accountable onely to him, who intrusted them, and not to the people whom he hath put under them, and whom he never authorized to call them to account, but to appeal onely to him.

2. It is not generally true, that all government is onely for the benefit of those that are governed: for some government there is, meerly for the benefitH. Grot. de jure belli & pacis lib. 1. c. 8. n. 8. of the superiour, as that of a Lord or Master over his servant; for the profit of the servant is herein meerely extrinsicall and advantitious: some governments are for mutual good of both, as that of a husband over his wife, and so some kingdoms may be for the benefit of kings, as when they are obtained by a just conquest, which are not to be accounted tyrannical, because they are just; for their may be a just title by conquest, when the war is upon just grounds, [Page] whereas all tyranny is essentially unjust: and some kingdoms may respect the profit both of Prince and people: as when a people not able to defend themselves, commit themselves to a potent prince for protection and safety, against potent enemies, and so become his subjects.

3. Although it be true, that in some kingdoms, especially elective, the benefit of the people is principally regarded; and as Cicero saith, Fruendae justitiae causa Reges conftituti, that kings are appointed for administring of justice, yet it follows not hence, that the people are above their king; for the Tutor or Guardian is for the good of the Pupil, and yet the Guardian or Tutor hath power and authority over the Pupil: and if any say that the Guardian may be removed if he fail in his trust, and therefore the same may be done in Princes; L answer, that this holds in Guardians, because they have some above them; but in kingdoms because there cannot be a progresse in infinitum, there must of necessity be a stop in some, who, because they have no superior, must if they offend be lest only to God, who will either punish them, if he see it needful, or else suffer them for the punishment and tryal of his people: for as Tacitus saith, as we bear with the barrennes of the earth, or intemperate seasons, and the like natural accidents, which cannot be avoyded, so must they bear with the avarice and lust of rulers. Vitia erunt donec homines, sed nec haec continua, & meliorum interventu pensantur; there will be faults in government, so long as there are men: but they are not alwayes nor lasting; and besides they are ballanced by the change of good [...] intervening. And therefore M. Aurelius said, that as Magistrates are to judge of private persons, so are Princes to judge of Magistrates, and God alone of Princes. To which purpose is that speech of a French Bishop to their King, mentioned in Greg. Turon. Si quis de nobis, O Rex, justitiae tramites transcendere [...]. 4. lib. 5. voluerit, a te corripi potest, si tu vero excesseris, quis te corripiet? loquimur enim tili, sed si volueris, audis; si autem nolueris, quis te damnabit, nisi quise pronunciavit esse justitiam? If any of us offend, O King, thou mayest correct us, but if thou shalt exceed, who shall correct thee? we may speak unto thee, and if thou wilt, thou mayst hear us, but if thou wilt not, none can condemn thee, but he who is justice it self? And that of [...]. lib. 5. [...] is as excellent, as common: Cujus jussu nascuntur homines, hujus jussu & Reges [...]; by whose command or appointment they are born men, by his appointment are Kings constituted. Nor doth it make against this, that the people are sometimes punished for the sins of their Princes, as 1 Kings 4. 16. & 2 Kings 10. 17. for this was not because the people did not punish or restrain the exorbitances of their Kings, but because by tacite consent, or otherwise, they did communicate in their sins; and besides, God having supream dominion over the lives of all, may make use of it, thereby to punish Kings by taking away their Subjects.

3. Because God hath made by his Commandment a distinction and [...] of degrees, as some to be parents; some children, some superiours, and some inferiours; Superiours must take heed that none [...] this order, nor suffer a parity or equality, or to submit to those whom God hath placed in a lower rank.

But why did not the Prophet Nathan keep this order in his speech to King David, Object. but said, [...] thy servant, and Zadok the Priest, and Benaiah the son of Jehoiada, and1 King. 1. 26. Solomon thy son: there Solomon cometh last, though the Kings son.

Nathan knew well enough in what order to place him. But the businesse broughtAnsw. before David concerning Solomon (whom David had promised, and God had ordained to succeed in the kingdom) he placed him last. [...] he had said, [...] is about to usurp kingly authority, and carried the businesse closely, calling some private friends to him, and not onely passes by Me, and Zadok the Priest, and Benaiah, but even Solomon thy son, beloved of God, and by him destinate to sit on thy throne aster thee. So that Solomon is put in the last place emphatically, as if the neglect and contempt done to him were most offensive to God and David. And yet take this by the way, that the heir of all in his minority, or during his fathers life, differeth little Gal. 4. 1. from a servant, though in possibility to be Lord of all.

Superiours must therefore keep that authority which God hath given them, and not pervert that order which God hath set, as some do by their sloth and negligence, suffering their inferiours to be their equals; and others by their wickednesse, whereby they become vile in the peoples eyes, and so as a just punishment from God, lose that authority and reverence, which the people ought to give them. For thus God [Page] tells the prophets in Malachy, that he had made them despised and vile before all the people, the reason [...] is given in the next words, because they kept not his words, but Mal 2. 9. had been partial in his law. And for the same cause God threatens Eli, because he honoured his sons before God, whereas [...] should have honoured him, he honoured1 Sam. 2. 29. them, and when he should have sharply reproved them, for their saults, he intreats them them as an inferiour would do an inferiour, though they had [...] God by causing the people to loath the Lords sacrifice through their lewd carriage, yet he was not sensible either of Gods honour or his own, and therefore God threatens to take from him the honour of the priesthood, and to make his house poor and base, for those that honour me saith God, I will honour, and they that despise me shall be lightly esteemed. And we see also in another place, that God tells the people by his Prophet that he will give children to be their Princes [...]. 3. 4. 5. and babes to rule over them; the reason is exprest in the next verse, the child shall behave himself proudly against the innocent, and the base against the honorable.

4. As this order established by God must be maintained, so must it not be a bare resemblance of authority, without execution, superiours must not be like dumb idols, that have eyes but see not, mouthes and speak not, &c. But they must use and exercise their authority, they must take care with Saint Paul, that they which are under them study to be quiet, and to do their own busines. And if any under1 Thess. 4. 11. him break or transgresse, then to shew that he hath not his authority in vain, but propter vindictam malorum. to be a revenger of Gods wrath against them that do Rom. 13. 4. evil, If they do not well he is to punish; if they do well, then to encourageMath. 25. 23. them, with an euge serve bone, well done good and faithful servant.

The wise man tells us, that a king that sitteth in judgement (is not like an idol but) scattereth away all evil with his eyes, his very looks must expel evil. That men may know he sits there, for encouraging of the good, and discouraging ofprov. 20. 8. the evil, he must be a terrour to the workers of iniquity, saith the Apostle, andRom. 13. 3. the wise man tells us, that the way of the Lord (whose deputies rulers are) is prov. 10. 29. strength to the upright man, but fear shall be to the workers of iniquity. Fear is proper for them, they ought to fear, but some do not fear, because an idol is in place, this is a shame to a ruler, when he is not terror male agenti but much worse it is, if he be terror bene agenti, a terrour to him that doth well, if he persecute such above others. In this case we must know, that potestas non datur [...] adversus [...], contra quae homines nolunt esse potentes, no power is given from God but to correct Aug. l. 3. de Trinit. vice: he must not tyrannise, God gave no power to destroy, but to prefer mankinde.

These are the foure general duties which concerne superiours.

1. The manner of government of a superiour is, first that he be an example to inferiours in himself King David shewed it I will walk (saith he) with a perfect heart; psal. 101. 3. he would be an example to his people. Saint Augustine in the place before quoted,l. 3. de Trinit. hanc potentiam plane oportet unusquis (que) appetat, ut potens sit in seipso, & miro modo adversus seipsum pro seipso. Every man should desire this power over himself, and which is more against himself, and yet for himself, that is, against the rebellious passions and affections of his own nature, that thereby he may bring himself to goodnes.

2. The next is ( [...] he hath thus gifted himself) to govern others with moderation. It was Gods rule in the law to superiours, thou shalt not rule with rigour [...]. 25. 43. He must know, (that as the Heathen man said) this [...] to rule, was not given him [...] nor [...] to look stately and to call men as he list, and much lesse for [...] to constrain men to his own minde in a proud nature by con tumelious words, and tyrannical deeds, in every Christian, all [...] excesse of anger, and [...] bitternesEphes. 4. 13. and [...] crying out, [...] and railing, ought to be far from the meanest, and therfore [...]. 28. 51. from him that is in the highest place, who ought to be an example to others. Solomon counselleth the governour, that he be not tanquam leo rugiens, as a roaing lion over the people: and the son of Syracides advise is, Be not a lion in thy [...] nor frantick among thy servants. The Prophet compares evil rulers to roaringZeph. 3. 3. lions, and corrupt [...], to evening wolves, which which leave not the bones till the morrow. Therefore good governours must expresse moderation, for as Saint [Page] Gregory saith, Summum in regibus bonum est, in subjectos non saevire, It is the chief commendation of a governour not to be sharp towards his subjects. Grig. in Reg

The third [...] is, he must not like Saul begin well, and ena ill. It is said of Saul king of Israel, that he had raigned two years over Israel, when he had raigned far more, because the [...] two years he raigned well, and after did degenerate, and so now, usually governours are careful to rule well at the first entrance into their government, but afterwards post [...], after Neros five years, likeEzech. 11. 11 the Princes in Ezekiel, that account the city as a Caldron. and the people as flesh in the midst of it.

Now for the better enforcing the observation of these four rules upon superiours, and that as it is in Daniel, they may know that the most high ruleth in the kinndoms ofDeut. 4. 24. 25 men, and giveth it to whomsoever he pleaseth. There are six reasons laid down together in the 82. Psalm.

1. The [...] is verse. 1. God stands among them, he stands in the congregation of the mighty, and judgeth among the gods: from whence he infers the [...] vers. 2. How long wil you give wrong judgement, and accept the persons of the psal. 82. ungodly; seeing (as in the precedent verse) God standeth among you, and seethverse. 2. your actions, and not onely so, but is a judge among you, and will exact an account of vou.

2. The second reason (in the next two uerses) is grounded upon the end, why this 3,4 power is committed to them. To defend the poor and fatherlesse, them that be in need, the poor and weak: and not to oppresse them, their power is contra [...] non contra [...], not against men, but sin.

3. The third is from the evil consequences that will follow if they do not execute 5 justice. In the fift verse he tells them, well, chuse you, if you will be willfully ignorant in tenebris ambulare walk in darknes, do so. But this will follow by your ignorance, all the foundations of the earth wil be out of course, concutientur omnia fundamenta, all things will go to wrack, you will bring all out of order by it.

4. The fourth is because their power is not absolute, but onely delegate verse 6.6 I have said you are gods, indeed you are none. The meaning of this place is expounded by Christ himself, John 10. 35. They are called gods, because the word of God came to them, that is, they had commission from God; there came a commission from God to you, it was but a delegate power, therefore you are not to rule absolutely and simply, but by commission, for you have a superiour, and God will have an account from you.

5. And for abusing that commission, you shall die like men, there shall be no difference 7 in your death from other, but (he straitway correcteth himself) you shall fal wisd. 6. 6. like Princes, you shall not die like ordinary men, as it is in the book of Wisdom. potentes potenter punientur, mighty men shall be mightily tormented.

6. Lastly, because they have sought themselves by this honour which God had 8 bestowed upon them, therefore God will arise and take his inheritance into his own hands, (which they have neglected) and he will judge the earth himself, as it is vets. 8. which is more fully expressed by the Prophet [...], they have [...] the fat, and clothed themselves with the wool, they killed them that are fed, but they themselves fed not the [...], that is, they have bin content to receive the honour,Ezech. 34. 3. but have not [...] the duty, God will arise and take his inheritance into his own hands: he willdischarge the duty himself.

There are two questionss concerning obedience to superiour to be resolved, before we enter upon the particular duties, necessary for the right understanding of that which follows: because in the handling of those particulars we shall have occasion to treate of obedience.

1. Whether inferiours owe any honour to one that is evil. The resolution of which must be affirmative, according to that of the [...] to the Romans, whereQust. 1. the Apostle reasoneth in the like case. That the unfaithfulnes of man cannot frustrate the promise of God: and so it must be said in this case, that the wickednes of man cannotRom. 13 take away the commandment, nor make voyd Gods ordinance. And Gods ordinance it is for the powers that be, are ordained of God as the Apostle speaks. Therefore it is not the evil of the person that can make voyd his ordiuance.

[Page] Now evill is taken two wayes, it is either Culpae or Poenae of sin or punishment, and so superiours may be evil in both respects, and yet obedience is due.

1. For the penal evil; as when they are rough and froward. Saint Peter chargeth servants to be subject to [...] masters, not onely to them that are good, but to the [...]. 1 pet. 2. 18. We have an example of this in Hagar Sarahs maid. It is said, that Sarah dealtGen. 16. 6. hardly with her, yet the Angel (meeting with her after she fled from her mistris for her hard usage) willed her to return to her mistris, and submit her self to her.9 And as it was with her in a family, so hath it been in the common-wealth; for we see how roughly Saul used David, and how he sought his life without cause, yet he departed not from his obedience to him, nor would offer him any violence, when he had him at an advantage in the Cave, his heart smote him for cutting the lap of his garment, and as it is in Psalm 120. 8. He [...] for peace when his enemies 1 Sam. 24. 4. were for war.

2. For the other of fault. As the froward and curst Magistrate is to be honoured,Hoseah. 3. 10. so the wicked also; for as it is God that in his wrath denieth us a Prince,13. 11. and as Hoseah saith, they shall say, we have no king, because we feared not the Lord, what should a king do unto us, so it is he that in his anger giveth a king, as he professeth by his prophet.

And many times the fault is in the people if the king be bad, It is for theirJob. 34. 30. sins that the hyppocrite raignes, and the People are ensnared, as Elihu in Job speaks: and therfore where people choose themselves kings or rulers, rejecting the lawful governours, to whom the government rightly belongs; or looking at their own benefit, or liberty, rise against their lawful Princes, and change the government, not proceeding in the fear of God, nor looking at his glory, but at themselves, God punishes people by those rulers they have set up.

They have set up a king but not by me, they have made Princes, and I knew it not, Hos. 8. 4. [...] saith God by the Prophet. And as it is in the same chapter, because Ephraim [...] made many altars to [...], altars shall be unto him to sin: so God saith concerning wicked rulers, seeing people will have such, God will plague them with the same; people must therefore be subject to evil rulers, because by their sinnes they have brought them upon themselves. And besides though they be evil yet as Solomon saith, The heart, of the king is in the hand of God, who can guide it as he pleaseth, as the river of prov. 21. 1. waters; and as he sometimes moves evil kings to make good decrees, as Balthazar 2 Sam. 24. 1. and Darius, and so sometimes permitteth Sathan in somethings to prevail over a good king, as over David when he numbered his people And as he may for a time leave a good Prince, so from others sometimes he may quite take away for ever his good spirit, and send an evil spirit as he did to Saul. So that it is all one with1 Sam. 16. 14. God, to make an evil Prince good, and to set an evil prince over the people at first. And though he set an evil king over the people, yet as in the case of [...], God hath given him the kingdomes, and it was his will the nations Jer. 27. 5. 7. Esa. 10. 5. should serve him. And the king of Assur is called the [...] of Gods wrath, as purposelyJer. 29. 7. and. 27. 7. sent by him to correct the people: and because it is his doing, therefore the people are by the Prophet commanded to pray for Nebuchadnezzar, under1 Tim. 2. 2. whom they were captives, and to submit to him, and obey him. So likewise in the new testament, the Apostle willeth, that prayers be made for governours,1 pet. 2. 17. though they were not Christians then, and Saint Peter commandeth all men to honourAct. 25. 11. the king which then was Nero, to whom saint [...] appealed from his deputy, though he were one of the greatest tyrants that ever was.

But this must be added out of Chrysostome, [...], that whatsoever honour we attribute to such evil Princes, is not to them as men; but to God himself, and in reverence and obedience to his ordinance, not barely [...], to the person, but [...], to the vizard that God hath put upon him: or if to the person (as it cannot well be conceived otherwise, for the person and office must not be severed) yet not to the person barely for it self, but to such a person as it is vested and clothed with authority from God.

We may see this in the case of Mordecai, when Haman advised the king, what should be done to the man whom the king would honour, which was toEsth. 6. [...] put on the royal apparel. &c. upon him. It is plain, that the honour done by the people to Mordocheus was in respect of the kings robes upon him; and so are we [Page] to conceive of evil judges, governours, rulers, and Princes, that they weare but Gods robes, and Gods crown, for which onely we are to give honour to the person.

The heathen embleme was [...] An Asse loaden with the Image of the Goddesse Isis, to which the people fell down and did reverence; but the inscription was, non tibi, sed religioni, not to the Asse, but to the Goddesse. To this we may adde in thelast place, that be a government never so bad, yet it is far better then to have none at all: as, Tyrannie is better then Anarchy, where there is no ruler at all. And better it is to live under one Tyrant, then under many, under an Oligarchie then in Anarchy; [...]. 13. 11. for thouhg as the prophet saith, God gave his people a king in his anger, yet he took him away, and left them no head or ruler, how? in his wrath or fury, which is the extremity of anger. The punishment is greater to that land, where there is no king at all, then where there is a bad one.

The second question goes a degree further, and that is, [...] malo, in malo, [...]. 2. 2. [...] ad malum sit obediendum, whether a man is to obey an evil man in an evil thing, or whether a man oweth absolute obedience (as they call it) to an evil superiour? The answer to this is negative; for that which they call absolute obedience is due to to God onely. For the clearing of this point, it is first to be considered, whether he that commands be nobis Rex: for every one is not a Ruler: the robes qualifie him not so far, but as he is our king, and no farther, then quatenus nobis imperat, as he rules over us, or hath right to command us.

1. For the first entrance into this question, we are to embrace the rule of the fathers. They say, that lex charitatis the law of Ghrist did not abrogate legem [...] the law of nature, and therefore it is good reason, that the law of nature, upon which the authority of fathers and mothers is grounded, should not weaken; but strengthen the law of God. We cannot say, when we do evil, that the law of nature is the cause, or that the law of nature which requires obedience to parents, can warrant our disobedience to the law of God.

2. The second thing is this. That because, as we shewed before, Princes are called Gods, because the word of God came to them, Joh. 10 35. [...] theirprov. 8. 15. authority is not absolute, but by commission, as delegated from God, and therefore in the Proverbs, the wisdome of God, which is the word of God (the second person in Trinity) saith, per quod, per me Reges regnant, by me kings raigne: now id per quod res est, that is the essence of it; so every superiour hath somewhat that giveth the essence to him, as he is a superiour, and that is the word which gives him commission. Now as in the case of Saul, Samuel tells him, because thou [...] Sam. [...]. 26. hast rejected the word of the Lord, the Lord hath rejected thee. When a Magistrate wholly casteth aside the word of God, if it be cleere and evident, that his command is contrary to his commission, he ceaseth in that particular command to be our superiour, [...] his commission extends not to command against God: and therefore though in other things he must be obeyed still, and his commission continues in force for other matters, yet in that wherein he acts without or against his commission, he must not be obeyed.

Now for the better and more prospicuous handling of this, we shall do well to take notice of the word in the original, [...] Shelabim, which signifies degrees, and in Greek [...] and [...] order.

3. In order there are two things: there is summum or [...], the topp, in respect of which all the rest are but as steps or stayers. So that step is better which is neereer to the top: and then there is a series a line coming down from the top, wherein every one is placed in their [...] order or rank, according to their calling, as on several steps or stayers, one under another, God being the highest, and on the next step under him kings and Princes, and so others in their order; and in this series there are bounds to limit all persons, beyond which if they exceed, they transgresse. (For God onely is without bounds being infinite and superiour to all.) Now these may be referred to two.

1. When a mangoeth aside from that summum principium, the top, and that is, when he doth accedere or recedere, go [...] neerer to it, or down further from it, then his rank, then he breaks the [...] or order, and exceeds his limits, in which respect we are still to keep our station, and rest in our places, and so we shal [Page] be [...], such as keep order, though the Superiour do not.

2. Because every step hath a certain breadth or latitude, set and lmited by bounds on both sides, then he transcends the nature of a Superiour, that prescribes any thing beyond those bounds: as if the Prince of this land shall command any thing to be done in those countreys, where he hath nothing to do. Or if I be bound to obey a man, whose power is onely in spiritual things, I am not by the same reason to obey him in temporals, whereof he hath no cognizance, he is not to command out of his series, he must not recedere a principio. But if a king or ruler observe these two points of order, that he do not leave his series, nor recedere a principio, we are absolutely to obey him.

It is said in the Gospel. No man can serve two masters, God and Mammon; because [...]. 6. 24. their commands are contrary; but the case here may be thus reconciled, Dominus & servus, God and the Prince his minister, are but one Agent; because there is a subordination. In this case there is but one master, till the Prince break the order himself, and be a master against order, and do erigere altare contra altare, erect one altar against another. For it is in order as it is in nature. The Prince is the chief mover and Commander, others command under him. Now in nature heavy things descend: and if on any occasion ad conservationem universi, they do break their natural course and ascend, this is out of order, yet is requisite for a greater good of the universe. So is it in matters of the Commonwealth. If the inferiour Magistrate command one thing, I must not obey him, if a superiour Magistrate command another, for a greater good of the whole land. Some are of more honourable estate then other, and the higher place any one hath, the more honour he hath, and in that respect the greater duty belongs to him. Festus was honourable, yet Nero more honourable, and if S. Paul Luke 14. 8. fear that Festus will break order, he will appeal to Nero. And we see, if a man be before a Judge of an inferiour place of judicature, he is free from him, if a [...] Acts 25. 11. come from a superiour Judge to take the matter into his hands. And so when the first mover of all, God, and his word or command cometh, it gives a supersedeas to all other commands, and appeal is to be made to him.

Our Saviour in another place saith, Be not afraid of them that kill the body. InLuke 12. 4. which place it is plain, that his meaning is, that though we should not break off our obedience from those that have that power, as long they keep within their series, yet if once they break order, then fear them not, but him that after the body is killed, hath power to cast the body into hell, which is God; otherwise the caveat were needlesse. And the conclusion in this point is, to say with S. Peter and S. John, when the Priests commanded them to preach no more in the name of Jesus, Whether it be right in the Acts 4. 19. sight of God, to hearken to you more then unto God, judge ye. And when they would not take this for an answer, but urged them as before, they plainly told them,5 29. Deo potius [...] hominibus, we ought to obey God rather then men.

The reason of this standeth thus. God hath taken order for the inaugurating of every son of his, into his politia or government; for our [...] must be [...], our conversation must be in heaven; as the Apostle speaks: and in another place, we should Phil. 3. 20 be fellow Citizens withthe saints. A childe is no sooner born, but fertur ad baptismum, Ephes. 2. 19. he is carried to baptism, so that he is no sooner in the world, but he is presently sent out again: for there he renounceth the world, and giveth it over, and consequently he is to receive his laws from heaven, his first oath being sacramentum militare, to fight against the world, flesh and Devil. And in this respect it is, that men cannot recede or go backward from their first vow.

If therefore a superiour command extra seriem suam, out of his order. we must remember our first vow, and disobey him; but in regard of that which hath been said, that God and he are but one Agent, in whatsoever lawfully he commands, we must give him chief and especial honour and obedience. Let him command out of his line, then God and he are two Masters: and God of the two is to be preferred.

We have examples in this kinde. For the first Commandment which requires the love of God before and above all others, if father or mother, or any superiour command any thing contrary to our love we owe to God, we are not to obey; for our Saviour saith, He that cometh to me, and hateth not father and mother, is not worthy of me. He expounds himselfe elsewhere by plusquam Luke 14. 16. [Page] me; he that [...] father or mother [...], above me, &c. they are to be loved, butMatth. 10. 37. lesse then Christ; for as [...], a lesser evil, is called good in respect of a greater, so minor dilectio, a lesser love, is called hatred, in respect of major dilectio, a greater love: for bonum quod impedit majus bonum, in [...] minus est diligendum, that good which hinders a greater good, is lesse to be loved: and so is superiours prove a hindrance to keep us from God, our love to them must give place to our love to God.

2. For the second Commandment. God the great superiour took order, menDan. 3. 18. should not bow to any image: Nebuchadonozor a superiour, a Prince, commandeth the contrary, and his command is out of order, for he commanded that every man should fall down before the golden image, at the sound of the trumpet. There was a disobedience to his command, which was no disobedience at all; for disobedienceDan. 6. 9. is not but [...], in order, when things are commanded in order; and Nebuchaednezzar had transgressed that order. Darius also signed a decree out of order. For God commands that prayer should be made to him, and Darius commands, that no prayer be made to God for thirty dayes space. Daniel (contrary to the kings decree) prayeth to God: the king brake order, and Daniel did not. This was not disobedience in Daniel, but obedience to the second commandment, the disobedience was in Darius.

3. In the case of the third Commandment. The Gibeonites obtain (though craftily)Josh. 9. 15. a league with Joshua, confirmed by solemn oath, and he and the Israelites preferred the religion of their oath, before their oversight, to the time of Saul, who made the Israelites to break it; but this was unlawful, and irregular obedience, and therefore the people were punished for breaking this order with three yeers [...], and seven2 Sam. 21. 2. of Sauls sons were put to death for it.

4. For the fourth Commandment. God commanded the Jews to sanctifie the Macc. 1. 45. sabbath. Antiochus commandeth the prophaning of it. [...] and others disobey2. 34. his command and prospered, but Antiochus died miserably. So God gives command6. 8. for honour and maintenance of the Priests, Ahab commandeth them to be slain: but Obadiah obeyeth him not, but hid them in caves by fifty and fifty, and he thought1 King. 18. 13. himself not disobedient.

5. This fifth Commandment enjoyns honouring of father and mother, yet we see, because Maacha mother of Asa had gone out of her order, usurping the crown, which of right did not belong to her, he, taking occasion from her idolatry, deposed2 Chro. 15. 16 her from her dignity, without disobedience to this Commandment,. The Scribes and Pharisees (notwithstanding this Commandment) go out of order, and say, that though a man honour not father or mother, if he offer to the Corban, he shall be excused: Matth. 15. 5. but our Saviour condemns their breach of Gods law herein.

6. In the sixth Commandment God saith, Thou shals not kill. The [...] of EgyptExod. 1. 16. commands the midwives to kill. They disobey and are rewarded by God. [...] commands20 the people to cast their males into the river, but Moses parents keep him by22. faith, and hid him three moneths, and were rewarded for it. And Saul commanded2. 3. his servants to kill the Priests, but they refused, and their refusal justified. Here the1 Sam. 22. 17. Superiours went out of the line, and therefore no obedience due to them in these particulars.

But on the other side in obeying them out of order; we see that [...] is condemned2 Sam. 11. 16. for [...] Vriah in the front of the battel to be [...], though it were upon the receipt of King Davids letters. So are the souldiers for putting the children to death at Herods command. And the minister of Ananias for smiting S. Paul contrary [...]. 2. 16. to justice at the command of Ananias. Acts 23. 2.

7. To the seventh Commandment. David having gotten [...] with childe,2 Sam. 11. 11 commanded Vriah to have gone to her, that he might have been thought to be father2 Sam. 16. 22 of the childe, but he would not obey. On the contrary, Absalom went in to the Concubines of David.

8. In the case of the eigth; we see no blame or imputation laid upon Naboth for2 King 21. 3. denying his vineyard to [...]: but [...] is threatned by Eliah the Prophet.

9. In the ninth it is plainly recorded to posterity for a grievous sin in the Elders and Nobles that obeyed [...] in [...] case, in bearing false witnesse, or procuring11. some to do it against him. And in those that at the command of the high Priest bareMark 14. 55. false witnesse against our Saviour.

[Page] We will add one example more. We see may the practise of [...] God before Parents in our Saviour, who most perfectly fulfilled the Law. And that in two answersLuke 2. 49. of his. The first to father and mother, when his mother at her return finding him, in a manner reprehended him, saying, Why hast thou so [...] with us? His answer was, Wote you not that I must be about my fathers businesse? not meaning [...], but Gods: he was to prefer his first, and then theirs. Vbi [...] impediunt, ibi conveniens est, sed quando impediunt, cave ne, &c. when our earthly fathers and governours be not our hindrance in executing Gods commands, then it is but meet and convenient to do theirs: but when they shall hinder us from doing them, take heed how you neglect one to do the other. In this case obedience is disobedience.

His second answer was to his mother alone, when he being with her at a marriage,John 2. 4. and she telling him there wanted wine, answered, Woman what have I to do with thee? which as S. Augustine saith, at the first sight may seem to be harsh; but making this objection to himself, [...] venerat ad nuptias [...] doceret matres contemnere? Did our Saviour come to the wedding to teach children to despise their mothers? He answers himself by another question. What did Christ take of his mother Marie? wherein was he [...] to her? he took from her his flesh, and she would have him do a miracle; could he have wrought a miracle by his humane nature? No, but as he addeth, Miraculum facturus non [...] secundum infirmitatem [...], sed secundum majestatem divinam, being to work a miracle, he could not do it according to the infirmity of his humane nature, but according to his divine majestie, and that was out of her latitude. And therefore goeth on, quod in me tu genuisti non potest facere [...], a miracle could not be done by vertue of any thing I had from thee: yet afterwards when he suffered on the crosse, he acknowledged her to be his mother, as he was man, and so provides for her.

To conclude this point out of that which hath been said, We must submit 1 Pet. 2. 13. to our Superious, as S. Peter saith, how? for the Lords sake: and in that which is right and just. We must not prefer our honour or duty to them, before religionEphes. 6. 1. to God. S. [...] saith (upon the words of our Saviour) He that loveth father Matth. 10. 37. or mother more then me, is not worthy of me. Ne quis [...] Religioni [...], &c. lest any man should prefer love before religion, Christ addeth, He that loveth father, &c. Order is necessary in all our affections. After God, love thy father, thy mother, thy children. But if there comes a necessity that the love of parents or children come in competition with the love God, and both cannot be observed, we are to prefer the love of God before the rest: and concludes, Honorandus generator, sed praeponendus Creator, our parents are to be honoured, but our Creator is to be preferred, &c.

But withall, lest we go too far on the one side, it is very necessary that we search not too narrowly, or inquire too precisely into the commands of our Superiours, but2 Sam. 17. 24. rather, if it be in our power, obey. We see [...] being commanded by the King to number the people disliked it at the first, as seeing no reason to do it, yet because it was a thing indifferent, he did it. And in doubtful matters or indifferent this is the rule, rather to obey then oppose.

Again in matters unjustly commanded, if they be not expressely against the will of God, there may be a just obedience. We see it in our Saviours own case. The tribute gatherers demand tribute of him, though of the linage of David, and in that respect exempted. He asketh Peter, Do they use to receive tribute of strangers, or of their own children? when Peter had answered him, that they used to receive it of Matth. 17. 25 strangers, Christ replyed, then are we free: but lest we offend them, go and cast thy angle, &c. and pay for thee and me. So when men will take from us, it is better to yield, and to redeem our peace (as he did) with yielding just obedience to an unjust command, Vt illum reum faciat (saith S. Augustine) iniquitas imperandi, me [...] parendi; my readinesse to obey, makes me innocent, when his [...] comands make him guilty.

Concerning this point of obedience to superiours, the resolution of all Casuists andAnnotat. 30. other Divines is, That as absolute obedience is due to God alone in all things withoutOf obedience to authority in things [...] doubtful. exception, because his will is the rule of what is just, so to other Superiours, obedience is due in all things, which are not evidently contrary to the Command of a higher power, [Page] or evidently without the limits and bounds of their authority. Thus Thom. 2. 2. q. 104, a, 5. Cajet. ibid. The Summists in verb. Obedientia. Cessius de justitia & jure lib. 2. cap. 6. dub. 4, 5, 6. Valent. 2. 2. disput. 7. q. 3. p. 2, &c. whence it follows, that the highest power under God being in Kings and Princes, therefore Obedience is due to them in all things which are not evidently forbidden by God. So that Subjects are not to busie themselves about the thing commanded, to know particular reasons for the lawfulnesse, but, if after moral diligence fit to be used in all actions of weight, it appear not unlawful or forbidden by God, they ought to obey; and the reason is evident; because the Superiour hath his commission from God, and so his commands are to be looked upon as proceeding from God whose Deputy he is; and therefore they are sufficient ground and warrant for our obedience (God having commanded us, so frequently in Scripture to obey our King) unlesse it appear cleerly that he exceeds his commission, and that his commandsRom. 13. 5. are crosse to the immediate commands of God.1 Pet. 2. 13.

I say cleerly and evidently, because in things doubtful we ought to obey (the command of a superiour being a determining of the doubt) for though its true that no man ought to do any thing with a doubting conscience, for whatsoever is not of faith is sin, Rom. 14. yet the Command of a Superiour is sufficient cause to remove the doubt, he being Gods deputy to resolve us in doubtful cases, so that his command is a resolving of the doubt, after which we ought no longer to doubt. For as S. Bern. saith, Ipsum quem pro Deo habemus,Deut 17. 8, 9, 10.in omnibus quae non sunt aperte contra Deum, tanquam Deum audire debemus: Him who is in Gods stead to us, we ought in all things which are not plainly against God, to obey as God himself. And S. Augustine saith, that a man may justly obey an unjust Prince commanding a thing doubtful, (he instances in war) si quod jubetur vel non esse contra praeceptum certum sit, vel utrum sit, certum non est, if either it be certain that his command doth not crosse any command of God, or uncertain that it doth. For herein we more certainly obey God himself, when we obey the certain commands of his Deputy, whereas, obeying a doubtful command of God, we certainly disobey his Deputy, and by consequent God himself; and therefore according to that rule, in dubiis pars tutior eligenda est, in doubtful things its best to go the safest way. Its more safe to obey then disobey, for it is certain, the thing is commanded by Gods Deputie, and uncertain that God hath forbidden it (as is supposed in all doubtful cases) and so by disobeying we run into a certain sin of disobedience to God in his Deputy, to avoid an uncertain sin against God immediately.

Besides, in dubiis melior est conditio possidentis, possession is a good plea when the case is doubtful, and therefore the superiour being in possession of his authority ought to be obyed, in what he commands, though it seem doubtful to us; for Quisque praesumitur esse bonus, donec constet de contrario, and so the commands of superiours must be presumed to be lawful, till the contrary plainly appear: he that is not against us, is for us, Luke 9. 10. So that they take a wrong course and perplex their consciences that say, this is unlawful, for where is it commanded in Scripture; when as they ought to say, this is lawful being commanded by my superiour, for where is it forbidden in Scripture. For though the command of a Superiour cannot make that lawful in it self, which is forbidden by God, yet it may enable me in a doubtful case to do that lawfully, and acceptably, which without such a command had been sinful and lyable to punishment. Conscience indeed is a judge immediately under God, yet as Alex. Halen saith, it is so onely in such things as are immediately commanded or forbidden by God, but in other things which God hath left to authority, it must be guided and regulated by authority: and this doctrine is so necessary in praxi, as Suarez well notes, for the preserving of government, and preventing of sedition, that publick peace cannot otherwise be maintained. Neither let any say It is against my Conscience; for what is onely doubtful, is no more against the Conscience, then with it, and when the scale hangs even, as in doubtful cases, if the weight of authority will not turn the scale, either the authority is made very light, or there is some fault in the beam, as one saith. Nay suppose they do not well in commanding, yet so long as there appears no sin in obeying, Tolle quod tuum est, & vade, (as S. Bernard saith) take what is thine, and go thy wayes, thou shalt not be accountable for the evil that follows. The excellency of Obedience is to look at Gods will represented to us in his substitute, which may make the same act, which it may be was sinful in him that commands, become an act acceptable and rewarded by God in him that obeyes.

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CHAP. V.

The first Combination, between man and wife. The special end of Matrimony, implied in three words. 1. Conjugium. 2. Matrimonium. 3. Nuptiae. The office of the husband. 1. Knowledge to govern his wife. 2. Conjugal love. 3. To provide for her and the family. The wives duties answerable to these, officia resultantia, Duties arising from these. The duties of Parents and children. The duties of Masters and servants.

Now concerning particular duties between superiours and inferiours, first we shall handle the duties of those which constitute a family, and then of others, where in the family both Heathen and Christians make three relations or combinations. 1. Of the husband and the wife. 2. Of the Parent and the child. 3. Of the Master and the servant.

1. The husband and wife stand first in order. 1. because the husband is paterfamilias, the father of the family, and the wife materfamilias the mother of the family. 2. because God kept this order in the Creation, he made man and wife before sons and daughters. 3. Because not onely children and servants, but Magistrates and al other superiours arise from this primitive combination between man and wife, and the first subjection or subordination of an inferiour to a superiour (fromEphes. 5. 22. whence al other have their rise) is that of the wife to her husband, whom SaintCol. 3. 18. Paul requires to submit or be subordinate to the husband in the Lord [...], &c Let them be subordinate to their own husbands. 4. Because though there be a natural relation or conjunction between father and son; yet there is a neerer between man and wife, she was made of his rib, and God hath commanded a man to leave father and mother and cleave to his wife: therefore we shall give to this the first place.

And because, as the Ethnick said well [...] we must first learn when we are yong what we must practise when we become men: therefore though we be not now in the state of marriage, yet the knowledge of these duties mayThese lectures were delivered in a Colledge among students be useful to us for the future.

And before we speak of this combination between man and wife, it will be needful first to consider the special ends of Conjugal society, which are two. The first concern God, the other the parties themselves.

1. The first is, that 1. Seeing God made a promise to Abraham that in his seed Gen. 12. 3. all the families of the earth should be blessed; every paterfamilias, father of a family ought to ayme at this, that his family may partake of this blessing. And secondly, that he do monstrare pietatem, shew piety at home, and labour to make his family1 Tim. 5. 4. godly, this being the way to attain the end, blessednes.

2. The secondary ends, which concern the parties themselves, may be gathered from three words in Latine which the bond of wedlock is expressed by. 1. Conjugium. 2. Matrimonium. 3. Nuptiae: whereof two signifie what was before sinne came into the world: and the last, what did follow after sinne; and in these ends are some mutual duties implied also, which concerne both.

1. The first is Conjugium, which is the fellowship of one yoke, when two draw one yoke together, Hence it appears, that mutuum auxilium. The mutual help, benefit and comfort, which the one ought to have by society with the other, is the first end of this conjunction, that they might be better, then if they were alone. And therefore (as you may see) it was Gods purpose before copulationGen. 2. [...]. was mentioned, to provide a Help for Adam. And hence it is, that the word maritare to marry, or to joyn a woman to a man, came to signifie the setting of vines to elmes or other trees, to make them grow and thrive better. Now we must not conceive, that God in this first institution accounted solitude to be a sin, for then there was no sin; but because it was a lesse felicity, a lesse blessed estate then society, therefore he thought fit to make sociam a fellow to Adam, and in that respect he saith. it is not bonum not good for man to be alone, as also having regard [Page] to the time, when the world was yet empty: whereas in these times, when the world is so well filled; and in some places over full, society is not so needful. In which respect the Apostle seems to set down the plain opposite conclusion to this. Bonum est [...] non tangere, it is good for a man not to touch a woman; which is to be understood1 Cor. 7. 11. 26 in a diverse respect because of the present trouble of the Church, which was then under persecution, and not otherwise: for in several respects that may be good at one time which is not at another; for otherwise when sin entred, there was more need of the help of society, in regard of sin to be avoyded, the imperfections of old age, diseases, and infirmities &c. It was very convenient there should be aGen. 2. 24. yoke fellow. And therefore it is that God saith, that a man should for sake father and mother, and cleave to his wife, and they shall be one [...]. which shews the necessity, as well as the neernes of this conjunction: and hence the Prophet termes the wife a companion and wife of the covenant. There is a league between them, wherein they promise mutual help. This conjunction, and the indissolubility of it, our SaviourMal. 2. 14. mentioneth in one verse, they are no more twain, but one flesh; what therefore God hath joyned together, let no man put asunder.

Now if they ought to be helpful to one another in the things of this life, we may hence argue a minori ad majus, that matches ought not to be made with Idolaters and unbeleevers, because they will be rather hindrances, then helpers in the best things, which concerne the soul; and therefore the Apostle exhorts, not to be unequally yoked with unbeleevers, but to marry onely in the Lord; not but that such marriages being made, are valid, for as the same Apostle saith, the unbeleeving wife is sanctified by the beleeving husband, and the beleeving man may save his wife, and so e contra; and therefore the same Apostle saith, that the beleeving husband ought not to put away the unbeleeving wife, nor the beleeving wife to leave her unbeleeving husband, but when they are free and at liberty to chuse, they should avoyd such unequal yokes: for multa fieri non debent, quae facta valent, many things ought not to be done, which yet being done, are not void, or null, but are valid and firme.

2. The second is Matrimonium, which imports another end of marriage viz that foemina fiat mater, the woman may become a mother. This was part of Gods institution before Adams fall: for he saith, Crescite & multiplicamini, be fruitful Gen. 1. 28. and multiply, and have dominion over the Creatures, yet the end is not barely propagation, as of other things, to replenish the world, but there was a higher end aymed at, to wit, the propagation of a holy seed for the enlarging of the Church, that there might be semen sanctum, and for this cause God made but one woman, though he could have created more (as the Prophet speaks) by the plenty of spirit he could have made more helps then one, but he made but one, that he might raise up to himself a godly seed. And this is one especial end of matrimony; not to fill the world, and therefore the Apostle speaking of the woman, and shewingMal. 2. 15. that sinne came into the world by her, yet saith, this shoud be a subordinate means to save her, that she shall beare children, which may be semen sanctum, a holy seed, and even that sanctification shall result to her benefit, as an under means: and so not onely the increase, populi, but populi sancti, the enlarging1 Tim. 2. 14. of the Church, is the second end.15.

3. The last is nuptiae, which imports something which came aster sin had entred into the world. For S. Ambrose saith, that nubo in the first signification hath no other sense, but tegere, to cover, as it is plain in obnubo, and the rest of its compounds; or it denotes to us, that there is aliquid tegendum &celandum, some what to be concealed and covered; and there was some cause of shamefastnes, when the fig-leaves were sowed together. The cause is, that after they had sinned, the inferiour parts, as the appetite, grew to be irregular and unruly. Whereupon, as the Apostle speaks, the devil takes occasion to tempt to [...], and therefore he advises, that to avoyd fornication, every man have his own wife, and every woman her own husband, that1 Cor. 7. 5. 12. so they may have Thorum immaculatum, the bed undefiled. This Solomon calls the avoyding of a strange woman, which he accounts a special part of wisdom; and so this end includes that duty of fidelity, which the one owes to the other; for unlesseHeb. 13. 4. fornication be avoyded, there can be no mutual fidelity. Therefore the Apostleprov. 5. 20. saith, that the one of the married persons hath not power over their own body, but the other: the third end then of this Nuptiae is to avoyd fornication. [Page] So that the three general ends of this duty are first. Mutuum auxilium, mutual help denoted by conjugium; secondly, Proles yssue, signified by Matrimonium; thirdly, The avoyding of [...], implied in Nuptiae, which includes fides [...] to each other, specified by Nuptiae.

This for the general ends; Now for the particular duties of man and wife.

1. Now for the particular duties, the first duty of the husband to the wife is expressed in these word by Saint Peter, to live with her according to knowledge, he must know how to govern her. Because as we see in the case of the first wife, she1 pet. 3. 7. was beguiled by the serpent, and seduced her husband; therefore in the sixteenthGen. 3. 6. 12. verse of that chapter God told her, that her desire should be subject to her husband, 16. and that he should have the government and rule over her: therefore she must never follow her own will hereafter, but must be subiect to her husband.

His duty therefore is to govern her. yet so, that he must [...] with her, being Col. 3. 19. the weaker vessel, and not to be bitter to her, as being heire with him of 1 pet. 3. 7. the grace of life, that their prayers be not hindred, and that thereby he may enjoy his own peace; for who would trouble his own flesh.

That he may rule and govern, he must be able to instruct her: for when the Apostle saith, that if the wives would learn any thing, let them ask their husbands at home, 1 Cor. 14. 35. it is to be taken for granted, that they must be able to teach them; lest such as creep into houses and beguile silly women, 2 Tim. 3. 6. Intrap the wife. And if she shall be carried away with blinde zeale or affection, or otherwise go astray, he must be able by wise exhortations to rectify her. We have an example for this of Elkanah, when Hannah his wife murmured and took on for her barrennes, he1 [...]. 1. 8. pacified her with this wise speech. Am not I better to thee then ten sons: withal he must so strengthen himself, that he be not seduced as Adam was by Eve, nor be too credulous of her reports, as Potiphar was when he put Joseph in prison upon aGen. 39. 19. false accusation of his wife, nor omit any necessary duty required by God, though she be offended at it, as Zipporah the wife of Moses was at the [...] of1 King. 12. 7. her son. Nor hearken to her in a bad cause, as [...] did to Jezebel. Or if she be like [...] that scoffed at David for his zeal in dancing before the [...] of God, he must by his knowledge and wisdom be able to instruct and reform her in the spirit of meekenes.

And as in the first place government with knowledge is required in the [...], so submission consequently belongeth to the wife, not to stand upon her own wil or wit, but to submit her self to her husband. For seeing by her own confession she was not wife enough to resist the serpent, but was first in the transgression, therefore justly was it laid upon her, that she should not stand upon her own will hereafter, but should be subject to her husband: and be governed and advised by him. This the Apostle Saint Peter calls subjection, and Saint Paul submission; which1 pet. 3. 1. must be [...] as to the Lord: and in the same chapter he calls it fear, let the wife Ephes. 5. 22. fear or reverence her husband, which shews, that as he hath the government, so he33. hath power and authority, which she must fear: and this Saint Peter vrgeth by the1 pet. 3. 6. example of Sarah, who obeyed Abraham, and called him Lord. And this reason1 Cor. 11. 4 is given, because as God is head of Christ, and Christ the head of the man, so man is the head of the wife. Whereupon Saint Augustine saith, that as the sense of seeing is by the head, so a woman ought to seeby her husband, who is her head; yet withal he is to remember, that as she was not taken out of his head, because she must not be above him, as his master; so neither out of his feet; because she is not to be his servant; but out of his side, a latere, that she might be semper illi a latere, as his fellow and companion, almost his equal. The Heathen king Ahasuerus and his counsellers saw this duty of wives by the light of nature, when for [...] disobedienceEsth. 1. 9. they decreed, that she should be put from her royal estate, and see the kings face no more, and that her [...] should be given to another, and that no woman should presume to do the like, al this should be published by a royal decree, and that every man should beare rule in his own house &c.

This for the first duty.

2. The second duty, though it concur with the general affection of love, and be in effect nothing else, yet it hath a peculiar respect whereby it differeth from all other love, and therfore is to be specially mentioned. It is described in Gen. byGen. 2. 24. [Page] three things. 1. That this conjugal love must make one abandon and leave those to whom he is most bound, or which are otherwise most neer and dear to him, viz comparatively; for this cause shall a man leave father and mother. 2. That as they must leave all others, so they must constantly cleave, and adhere to one another, as is expressed by the [...] aahasit, conglutinatus est, to cleave, or be glued together 3. This adhering must be such a neare union as makes them one, yea, [...] one flesh of two; so that the love and affection appropriate to this conjunction must exceed all other. In all love there is a kinde of union, but all other union must give way to this, none so neer as this. Neither must this love be onley carnal and outward; of which Solomon speaks: Rejoyce with the wife of thy youth, let her be as the loving hind and pleasant Roe, let her breasts satisfie thee at all times, and be thou ever ravisht prov. 5. 18. 19. with her love, but also spiritual, according to the Apostles rule, to love her asEphes. 5. 29. Christ loved the Church: whose love, as it resembled conjugal love, in the three particulars before mentioned, in forsaking what was dear to him, father and mother &c. In cleaving constantly to his Church, and uniting himself with it, so as his Church is the body, and he the head; so this love of his was spiritual towards the Church, By which he made it without spot or wrinckle; and so the husbands chief care2. 7 ought to be, to keep his wife sine macula & ruga, without spot or sinne in the sight of God.

And as this is required on the mans part, so the woman, to make her self amiable,prov. 31. 29. ought to resemble her, that the wiseman speaks of; Many daughters have 30. done vertuously, but thou excellest them all; for favour is deceitful, and beauty is vain but a woman that feareth the Lord she shall be praised. This commendation had Lydia, whom the Apostle sets forth for a pattern to other women; that she wasAct. 16. 14. one that feared and worshipped God, whose heart God opened to attend to the things spoken by Paul. This makes a woman truly amiable: for as there must be love in the husband, so there must be Amibilitas, amiablenes on her part, thereby to draw love which consists in modesty and other vertues, for as Salomon saith, A gracious (or as some read it) a modest woman obtaineth honour: for beauty or favour withoutprov. 11. 16. grace and fear of the Lord, is but as a ring of gold in a swines snowt. And therefore22 immodest outward allurements ought to be far from them: according to the Apostles rule, they ought to adorn themselves in modest apparel, with shamefastnes and sobriety, not with broydered haire or gold, or pearles, or costly array, but (which becometh women professing godlines) with good works. And1 Tim. 2. 910 S. Peter requires, that their adorning be not in plaiting the haire, or wearing gold &c. but in the hidden man of the heart, in that which is not corruptible, even the ornament1 pet. 3 3. 4. of a meek and quiet spirit, which is in the sight of God of great price. And the Apostle Paul in another place commands, that young married women, beare children,5. 14. guide the house, and give no occasion of offence. And lastly Saint Peter would3. 1. 2. have them be of such conversation, that even without the word, the adversaries beholding them may be won and converted. So much for the second duty.

3. The third duty of the husband or Paterfamilias is oeconomical. To provide for his wife and them of his family, which if he do not, he is worse then an infidel, as the1 Tim. 5. 8. Apostle saith. There must be in him an honest care by just and true dealing, per [...] oeconomicam by oeconomical prudence, to provide sufficient maintenance for his wife and family. It was the Patriarch Jacobs care, as we may see in his conference with Laban; for when Laban vrged him to tarry still with him, his answer was, that he had done sufficiently for him already, he had by Gods blessing encreasedGen. 30. 30. his estate from a little to a great deale, and if he should still follow his busines, when should he provide for his own house. It is the Apostles counsel, that men should labour for that which is good, that they may have not onely for themselves, but also to give to others, and so rather to be beneficial to others, then chargeable. AndEphes. 4. 24 the wiseman in a Metaphorical way adviseth the like. He would not have a man toprov. 5. 15. come alwayes to his neighbours well when he is dry, but to drink waters out of his own cisterne, & fontes [...] deriventur foras, let thy [...] be aisper sed abroad: and to this end in the next chapter he urgeth the example of the Auts wisdome in laying6. 6. 7 8. up against the hard winter; to whom he sendeth the sluggard for a pattern, and10. 5 calleth him wise that gathereth in Summer, that is, while he hath time. We have an [Page] example of it, allowed by God and rewarded by man in the Patriarch Joseph, who laidGen. 41 48, up against a dearth, while the years of plenty lasted What a man obtains this way49. by his honest labour and industry is accompanied with a blessing from God; even this blessing that he hath true peace of conscience in what he enjoyes, his conscience shall not trouble him for unlawful gains; according to that of Solomon, The blessing of the Lord maketh rich, and he addeth no sorrow with it, viz. no inward grief of [...], but rather peace and comfort. And for the wives duty it is answerable to that of the husband. The Apostle saith, that he would have her guide the house; not so much to1 Tim. 5. 14. provide for the house, (which is chiefly the husbands part) but to order and dispose well of what is brought into the house; which is in effect the same with that which Christ commanded the Apostles, to gather up that which remaineth, that nothing be lost, John 6. 12. And this is a good quality in a woman, for though our Saviour reprehendeth Martha Luke 10. 41. for being too much addicted to worldly cares, yet it is said by another Evangelist, that he loved her well. And it is well said by a Father: Foelixest domus ubi de Martha Maria John 11. 5. conqueritur, sed none converso, ubi Martha de Maria; that house is happy, where Marie complains of Martha, but it is not so on the other side, where Martha findes fault with Maric. The Wise man at large describeth the several duties in one [...] Pro. 31. 10. &c to qualifie a woman in this kinde, and saith, that he that shall finde such a vertuous woman is happy, for her price is far above rubies. And to the same purpose doth the Apostle advise women, and in the midst of his lessons to them, as a special means to observe the rest, he bids them to be as snails [...], domi-portae, kcepers at home. InTit. 2. 3, 4. this point following the example of Sarah, of whom we read, that she was for theGen. 18. 6, 9. most part, either in the tent, or at the tent door. 10.

4. The last thing is, There must be from each of these duties, officia resultantia, duties resulting and arising, to be performed to others, viz. to each others kinred; for by reason of this conjunction between the parties themselvs, there is mutual love and honour to be given to each others kinred. We see the example on the mans part for this duty in the man of God, Moses; who when his wives father Jethro came to him;Exo. 18. 7, 12. went out to meet him, and made obeysance to him, and entertained him and Aaron, and all the Elders of Israel. And at another time, we finde what kindnesse he offered to Hobab, his wives brother, that if he would go with him into the land of promise,Numb. 10. 29. be should partake of what good soever the Lord should do to him. Come with us, and we Judg. 4. 11. will do thee good. And for the womans part, we have an excellent example in Ruth toward her mother in law, Naomi, that by no means would be perswaded to leave her, but would accompany her into her countrey; professing, that she would not forsake her Ruth 1. 16, 17 till death. And for the shame of those that shall neglect this duty, we have an example of Caiaphas, who (though he were a wicked man, yet) honored his father in law, giving him the preheminence in examining our Saviour first, though he were the high Priest.

The second combination is between the father and the son, the parent and the child. John 18. 13. And as the first duty of parents is generatio prolis, the begetting of yssue, so the first end of it is for the propagation of Gods church, that there may be semen sanctum, an holy seed, a constant succession of Godly posterity, to praise and glorifie God; for as the Psalmist saith, God appointed his laws in Israel, that the fathers might make them known to their children, that the generations to come might know them, even the children Psalm 78. 5, 6, 7, &c. that should be born, and that they also arise and declare them to their children. A second and subordinate end the wise man describes, that children might be, corona senum & Prov. 17. 6. gloria patrum, the crown of their age, and the glory of their fathers, that they may havepsalm 128. 7. comfort in their age. We may observe divers excellent children in the Scripture when the parents looked up to God, and regarded that first end of generation. Isaac was bornGal. 4. 23. by promise, as the Apostle speaks, and his elder brother, was but the son of nature. In [...]. 49. the next generation, Joseph, who was the blessing of Jacob, was better then the rest of his brethren. And so Samuel being vowed to the Lord, and begot in his mothers lamentation, was endued with wisdom, and became a comfort to all Israel. Solomon in all qualities the wisest of all, none was ever like him among the sons of men. And we may consider his birth, David after he had composed the 51 Psalm in [...] for his sins, God bles'd him with this seed. So that it is not generation, but regeneration, wch is to be respected, not the brutish appetite, but the propagation of Gods Church which is principally to be regarded in begetting of children, and the nurture and bringing them up Ephes. 6. 4. (being born) in the fear of the Lord; for there are other generations mentioned by Solomon, prov. 30. 11, 12, 13, 14. of which parents can have little comfort if the end be neglected.

[Page] Now for the duty of children answering this, they cannot paralel that of the parents in this point: for the father begets the son, the son cannot beget the father, quoniam nisi per eos non fuissent, because they had not had their being, but for their fathers. Prov. 1. 8. Therefore because they cannot perform any duty answerable to that of their parents in their procreation, they must honour them as instruments of their being, both by hearkning to their instruction, as the Wise man counsels, Hearken to the instruction of thy father, and [...] not the law of thy mother; and by honouring themMatth. 21. 30. tanquam [...]. The father must be honoured in what low condition or estateLuke 15. 29. soever he be. We see the disobedient son called his father [...], Sir or Lord. And the1 Sam. 14. 33. obedient son like wise professed, how obedient and dutiful he had been to his father1 Kings 2. 19. for many years, though he had not done so much for him, as for his prodigall brother. Wicked Absalom coming to his father, bowed himself on his face to the ground: and King Solomon rose up and bowed to his mother. And the reason why they are to perform the greatest honour to them (next after God) is, because the greatest part of excellencyProv. 19. 26. is esse causam, to be a cause of our being.

Now if any shall be so far gone as to reject his parents, as ashamed at them, or30. 17. mock at his father, and despise to obey his mother; if he look with a scornful eye, or with a crabbed countenance, if he do vultu laedere pietatem, mark what punishmentGen. 9. 25. the Wise man saith shall be fall such; The ravens of the valley shall pick out his eyes, and the young eagles shall eat them. We may see this in the heavy punishment of Cham for deriding his father Noah, a great curse was laid upon him. The curse reached not onely to himself, but to all his posterity, being cast out of Gods favour,Prov. 20. 20. for the blessings both of this life, and the life to come.

If any shall go further, and give evil language, and reproach or curse them, His Exod. 21. 17, lamp shall be put out in obscure darknesse, that is, he is filius mortis, but a dead man.15. It was Gods will by a special law enacted by him in this very case; and much more he deserves to die, if he be one that smites father or mother, [...]; such a person was accounted by the very Heathen to be a greater malefactor then a murderer of others.

2. The second duty of parents, is [...], to nourish them continually as the word signifies, and not as beasts, for a moneths space. They are not onely to take heed ofExod. 21. 22. procuring abortive births (which was a capital crime under the Law) but if after the birth there be expositio, an exposing of the childe to the world, which Hagar wasGen. 21. 10. about to do, when she cast the childe under a tree, the bottle of water being spent, if the Angel had not recalled her. If through negligence it happen to die, as the womans1 King. 3. 19. son, which was overlaid in the night; or if it come to be lame, or to lose any limb,2 Sam. 4. 4. as Mephibosheth, who was lame of his feet by a fall of his nurse, it is a sin contraryEphes. 5. 29. to that duty which parents owe to their children; for nature teacheth every one to1 Tim. 5. 8. nourish their own flesh, (as the Apostle hath it) which is implyed in that which he urgeth in another place, of providing for their family, and not be so unnatural, as [...]. 7. 9. when they ask them bread, to give them a stone, which our Saviour counted an unnatural thing.

Not is this nourishment all that is required of them, but they must also provide for them for the future, according to that of the Apostle, Children lay not up for the parents, but parents for the children. There is an inheritance mentioned under2 Cor. 12. 14. the law. If a man be not able to leave an inheritance, or means when he dies, he mustEpist. 99. take order to leave him an Art, which (as S. Augustine saith) is all one with an inheritance. [...]. 21. 16. In the choice and fitting the children to which, the discretion of the father must discern and judge of the [...] of his children, to what art or profession they are most apt and fit by nature, as Jacob did when he [...] his sons, with this proviso [...], that they allot not the [...] to God, who in his Law commanded the firstborn1 Sam. 1. 11. to be sanctified to him, which Hannah performed in her vow of Samuel. Exod. 13. 2.

The duty of a childe answerable to this, is remuneratio, requital of benefits. This the Apostle [...] requires, that children shew piety at home, and requite their parents, affirming that it is good and acceptable before God: and for those that requite evil for good. [...] Wise man saith, That evil shall not depart from their house. This requital1 Tim. 5. 4. must not be only non subtrahendo, by not making away, wasting or pilfering their Prov. 19. 26. fathers goods (which is condemned as a great fault) such a son, saith Solomon, causeth shame and reproach, and is a companion of a destroyer; but by aiding them, if they want ability, for so the Apostle requires, to requite their parents, and as it follows to take [Page]order to relieve them, that the Church be not charged, that so it may relieve those that are widows indeed, viz. which have no children able to maintain them. Our Saviour would rather have the Corban go without, then the father should want. And theMark 17. 11. Council of Gangra hath a severe Canon, which doth anathematize those whichCanon. [...]. shall neglect their parents in this case. And we have the example of our SaviourJohn 19. 27. Christ performing this part of duty, and taking care for his mother, even at his death.

This the very Heathen saw to be a duty by the light of nature; for at Athens, Children after they came to be thirty years of age, were called [...], Cherishers of their parents in their old age: and they had laws which were called [...], the Stork laws; and the story tells us, that it was taken from the Storks, which (as writers testifie of them) bring every morning and evening meat to the old storks, when by agethey are not able to flie; and they young ones (when the old would drink) take them on their backs, and carry them to a river. And the neglecters of this duty in their laws, are called ( [...]) not capable of honour; and were pronounced short lived: Homer gives the reason of one that died suddenly, that he did not nourish his parents.

To this may be added the duty which the godly have performed to their parents in their sicknesse, and at their funerals. An example we have in Joseph, who, thoughGen. 49. 50 he were in a high estate, yet came to his father Jacob in his sicknesse, and when he was dead, honoured him with solemn funerals. And we may see it even in the ungodly; for though Ishmael and Esau were wicked sons, yet they thought it so great a piaculum 25. 29. to neglect their duty in this point, that they concurred with their [...] in the35. 29. enterring of their deceased fathers.

3. The third duty of parents, is to bring up their children in the fear of God; Ephes. 6. 4. [...], in the fear and nurture of the Lord, as the Apostle speaks. The former dutie [...] and [...], to nourish their bodies, most parents are careful enough of, but this of [...], which concerns their souls, they are carelesse in. Men are apt enough with the mother of Zebedees children, to take care for their preferment, [...]. 20. 21. which is but a worldly care; but for the care of their souls, it is many times, and with many the least of their thoughts. Let them see their son break a bone, or the like, and they are presently much moved, but though they see them break the Law of God, it much troubles them not. If their children come to any temporal punishment, or shame, or if they be disfigured in body, or the like, they will grieve and sigh, but for any deformity in the soul, or sinful practises, whereby they incurGen. 17. 24. the displeasure of God, they are not troubled. Therefore their duty is, 1. in theDeut. 4. 9. first place to follow Abrahams example, to incorporate them into the Church assoon1 Cor. 7. 14. as they can, else, as the Apostle speaks, their children are not holy.

2. After their initiating followeth their instruction: because that non recedat ab co cum senex [...], quod didicit juvenis, he will not depart when he is old, from that he learned when he was young. And this instruction must not be curious or [...], but after a familiar sort, and in a plain way, that may [...] them with the principles of religion before they come to be auditors in the Church; lest otherwise that which they hear [...] may seem strange to them: wherein they have the examplesGen. 18. 19. of Abraham and David. It was also the practise of godly parents in the new Testament.1 Chro. 28. 9. Timothy knew the holy Scriptures from a childe, as S. Paul testified of him.2 Tim. 3. 15.

1. The best way to make instruction profitable is example: for as one saith veryLeo in [...]. de jejun. truely, Validiora sunt exempla quam verba, & plenius opere dicetur quam voce; examples are more prevalent then words, and a man may speak more by his action, then his Prov. 24. 32. voice. I saw and considered it well, and looked upon it, saith the Wise man, and so I received instruction. Therefore parents example must not be repugnant to what they teach; for then, armatur natura exemplo: corrupt nature is armed and strengthened by example: if their example be repugnant to that they teach, little profit will arise by instruction. When the parents set the children a good example, and say, Go thou, and do likewise; or learn of me, (as Christ to his hearers) their speech and pattern together, will be very prevalent with their children.

2. Another way to help instruction is by Discipline, which the Wise man callethProv. 29. [...] the rod and reproof. And this it is which puts wisdom into the soul, which is kept out by folly: which as it ariseth by impunity, which the Rabbines call, Magna venefica a great 22. 15. bewitcher, so the rod of correction shall drive it away. Solomon answereth one objection [Page] in this point, which is, I cannot love and correct too. That is not so, saith he, He 13 24. that spareth his rod, hateth his son; hut he that loveth him, chasteneth him betimes. If you correct him not, you love him not. And indeed, in another place he scoffs at the23. 13. lenity of those that make such objections. Withhold not correction from thy child; for if thou beat him with the rod, he shall not die: there is no fear of that, but assurance of14. two great blessings by it, as it followeth. 1. It shall liberare animam ab inferno, it shall deliver his soul from hell. And 2. Afferre soiatium animo patris, bring joy and 15. comfort to the fathers heart. But with this caveat, that it be done dum spes est, while 19. 18. there is hope, [...] the twig will grow so great, that it will break before it bend. S. Augustine proving out of our Saviours words to the Jews, that we must do theJohn 8. 38. works of Abraham, tells us how we shall do them. Omnis qui trucidat filiorùm voluptates, tale sacrificium offert Deo, quale Abraham: he that kills pleasure in his children, offers such a sacrifice to God as Abraham did. If he kill [...], which the Apostle speaks of, those lusts which bud and spring up in young men: this will prove an acceptable sacrifice. It is recorded as a blemish to David, that he never displeased Adonijah, 1 Kings 1. 6.

To conclude this point, the last part of his duty towards them, is prayer, and that particular kinde of prayer, which we call benedictio, blessing them, which makes the rest effectual and [...]; else God will curse them. We see the practise of gettingGen. 27. 10. this blessing for Jacob by his mother, which took effect in all his off-spring. And we49. 28. have the example of Jacob blessing his children, and Davids blessing and prayer for2 Chro. 29. 16 Solomon. And the curse of Noah which took the contrary effect in Cham. Gen. 9. 25.

The childrens duty answerable to this, is to obey and hearken to the instructions of their parents: for as the Heathen saith, Pudor est, pudorem esse ei &c. it is a shame that we should be a shame to them, to whom we ought to be a comfort: and seeing that theProv. 17. 6. Holy Ghost saith, that children should be a crown to their parents, it were a great shame10. 1. to be a crown of thorns to them. The Wise man saith, that a wise son maketh a glad 15. 20. father: whereas contrariwise he tells us; that a foolish son is a grief to his father, and 17. 25. bitternesse to her that bare him. And he that begetteth a fool, doth it to his sorrow, and the 21. father of a fool hath no joy. And therefore he would have this precept laid as a foundationProv. 6. 20. in their hearts: My son keep thy fathers commandment, and forsake not the law 8. 10. of thy mother: and perswades children, to receive instruction and knowledge, preferring it before silver and gold. This is the first part answerable to the fathers.

The next is, they are to imitate the fathers example being good. It is said of Solomon, that he walked in the steps of his father David: and the Prophet Esay [...] Esay 55. 1, 2. the people to take Abraham for a pattern.

And in the last place, that they subject themselves to discipline, according to that ofHeb. 12. 9. the Apostle, where he saith, we have had fathers in the flesh, which corrected us, and we gave them reverence: this is it which puts a difference between a natural son and a bastard. This also we are to take by the way, that as the regarding of that we are taught is one part of our duty; so another is obedience in the practise of it; not in regard of that which the law of God expressely commandeth, for that is not thanksworthy: but in matters also of indifferency. The Rechabites were forbidden by theirJer. 35. 6. father Jonadab to drink wine, (a thing indifferent) and they kept it, and are commended for it. The Heathen man could say, that it was a great honour to parents, [...] referimus actiones nostras ad arbitrium parentum, when we refer and submit our actions to their will and disposal. This is therefore a special part of childrens duty to their parents, as when they take their essent, in the [...] to a vocation, or in not marrying without their approbation. For if a vow of a childe must not be made in the fathersNumb. 30. 3. house without his knowledge or approbation, then much lesse a covenant for matrimony. Again, if it be the part of a parent to give his childe in marriage, then is it1 Cor. 7. 38. the duty of a childe to yield to it: else it is no true childe, but a Bastard, or such aGen 26. 35, 36 48. 9. one as Esau, who, to the grief of his father and mother, married against their mindes.

Now against disobedient children, there was a law enacted by God worth the observation: [...] if a man have a stubborn and rebellious son, that neither by fair nor [...]. 21. 18. foul means would be reclaimed, his parents were to accuse him before the Elders, and their accusation must be, This our son is stubborn and rebellious, &c. and is a [...], or a drunkard, or hunter of [...]. Then follows the judgement and execution, [Page] that he shall be stoned. And there was little lesse favour to such in the laws of the Heathen: for the father of such a person was to bring his son to the judge of the [...], who was not to give what sentence he pleased in favour of the accused, but dicturus erat [...] quam pater voluerat, he was to pronounce such a sentence as should please the father. Solon being demanded, why he left out of his laws, a law against disobedient children, answered, because he thought there would be no such; yet (saith he) I confesse I found [...] of that kinde, but by diligent search I discovered that they were but Supposititii, not true sons but changelings, and I thought that no true son would be a [...] in that kind. And the Philosophers were of opinion, that every father had his [...], a fury of hel to torment his son that should be disobedient.

There is a notable example of Gods veangence (I am sure) against Ells two sons1 Sam. 3. 25. in taking his grace from them, in that they hearkened not to the voice of their father, and his veangeance brought them to an untimely death. Nay we see, that though [...] gave strict charge, that no man should put [...] his hand against his rebellious son Absalom, yet God made Joah executioner of his wrath to kill him. I can2 Sam. 18. 12. end no better then with the Greek saying, [...] If a man14. will not be obedient to his parents, he shall obey him that is not his parent, that is, the hangman, he shall come to an untimely end.

Now besides the duties between natural parents and children, there are others like those officia resultantia, of which we spake, to which the father and son respectively are bound: and first of the father.

1, Because God oftimes takes away the father from the son, that chief duty can no longer be performed by him, therefore God taketh order, that there be officia [...], performed by others to them, in the stead and place of fathers. And in this respect it was, that Laban called the children of Jacob, his sons and daughters. and this as he was their Grandfather, and if Jacob had died, the care of their educationGen. 31. 43. would have layen upon Laban in part.

In the law it is more plain, for God there giveth charge, that if any one for povertyLevit. 25. 48. should sell himself; his brother, his uncle, or his uncles son were to redeemNum. 35. 15. him. If the next of kin was by the law to be vindex sanguinis, the [...] of blood and so to be concerned in case of death; much more are the next of kin concerned in case of life. We have an example of the care of kinred to the children of the deceasedGen. 11. 31. in Terah: for whereas Loti father was dead, Terah (his uncle by the fathers side, and father to Abraham) departing out of Caldea into the land of [...], thought it his duty not onely to take his own son Abraham and Sarah his wife along with him, but his Nephew Lot also. The like did Abraham; for his father Terah being12. 5. dead in Haran, in the way, he took Sarah and Lot his fathers brothers son, and brought him into the land of Canaan. The same care tooke Mardocheus of Esther, who though she was but the daughter of [...] the uncle of [...], yet her father being dead, he took her for his daughter. And for default of kindred, where there was none to take care, God took order under the Law, appointing every third year,Esth. 2. 15. after the people had paid their tithes to the priests and Levites; that the remainder should be tithed over again, there must be a tenth for the fatherlesse and widow, that Deut. 26. 12. they may eat and be satisfied. This is for [...], and [...]

2. In the next place, as there is a duty in fathers to the children of their kindred, so likewise is there a duty of children to the kindred of their father, and their elders. We see this most excellently described in the story of Ruth; who though Naomi were but her mother in law, yet she would not forsake her, but accompanied her into her own country, and there was very careful to relieve her. Thus theRuth. 1. 2. &c. Kenites the posterity of Hobab, Moses his father in law, dealt friendly with the Israelits,Judg. 4. 11. delivering Sisera to them. And for spiritual duties we see, Cornelius his care, he sent for all his kindred, who were ready to heare what Peter had to deliver fromAct. 10. 24. God. And the Apostle professeth his great affection to his countrymen, the Jewes,Rom. 9. 2. 3. his brethren, his kinsmen according to the flesh, that he was in continual heavines and sorrow of heart for them.

3. And yet there is one rule more concerning this duty; which not onely shouldprov. 27. 10. extend it self to kindred, but stretch it self to our own friend and our fathers friend, as the wise man [...] us. we see the example for this in King David when Sauls [Page] sons were executed to stay the famine, yet King David (as the text saith) spared [...] 2 Sam. 21. 7. the son of [...], because of the league of frendship between him and [...] his father.

And thus much for the duties of Parents and children.

3. The third Combination is between the Master and the servant, the master being in the family, as the magistrate and superiour is in the Civilbody; onely here the institution was from man, but the approbation was from God, whereas the institution of the supreme Civil power in kings was from God. And the warrant of calling a master father (and so honouring him) is cleere from that place, where Naamans 2 Kin. 5. 13. servants call him father.

The scope and especial point to be aymed at in this Combination is. 1. That all masters are to have respect to the chiefest good; that salvation, as with Zaeheus, should [...]. 19. 9. come to their whole family. So also it was with Lydia and her family, Act. 16. 15. So with Cornelius, Act. 10. 27. With the Iayler, Act. 16. 33. And with Rahab. [...]. 2. 13. 2. That the master do dominari in bano, govern his family for their good and his mutually; not as he, of which the Preacher took notice, that ruled over another [...]. 8. 9. to his own hurt.

For the first institution of this relation, we read of no servants at the beginning, for if man had continued in his innocency, there should have been none: and there were none, we read of, till the time of Cham, who for dishonouring his father,Gen. 9. 25. was changed from a son to a servant of servants, by the curse of Neah, and the confirmation of it by God. So that propter [...] or maledictionem, by sin it was27. 29. first brought in. And the like change happened afterward to Esau: because he had behaved himself lewdly towards his father, and unreverently towards God, in neglecting and contemning his birthright, the blessing was translated from him to Jacob, to whom Esau was made a servant.

Servitude is of three kinds or sorts. First by nature. Secondly by war. Thirdly by Covenant.

1. The first way is depressione [...], by a defect in nature, want of gifts of the mind. And men of this condition are ever fit to be imployed rather in the execution of other mens commands, then to command others of themselves, and are more meet to be ruled, then to rule. And this was Solomons opinion of natures order, [...] prov. 11. 29. erit servus sapientis, the fool shall be servant to the wise. And indeed he cannot be better sped then so to be, We see this in the Gibeonites, which became servile, and found safety and ease by it, and that service was good for them: there was in them depressio intellectus a defect in understanding and knowledg of God, and his service, and therfore they should be the fitter to serve in mean works, and to beGen. 49. 14. governed by the Levites: when Jacob prophecied of Jssachar that he should couch down and submit himself to the burden, and finde ease by it, he sheweth, that in that son, and in that Tribe there would be depressio intellectus, above als the rest, and consequently that he was fit to be a servant And the Heathen man considering this pointArist. saith, that God sheweth who are fit to serve, by defect of understanding in some, or making the body deformed or crooked, fit for burdens, and not giving [...] proportion, that it should be fit dominari to beare rule. And this is the first way, whereby servitude came in, defect of natural parts.

2. The second way was by force or war. Thus the Posterity of Cham were hunters of men: and which is strange, though the curse of God was upon him andGen. 37. 36. his posterity, that they should be servants, yet they were the first that began to hunt men, and to make servants of others (thereby drawing that curse upon themselves afterwards) and thus came in servitus belli, service of necessity; necessity being that which dat legem legi, imposeth a law upon the law: as in the case of Joseph, 10. 8. who being sold to the Madianites by his brethren, and by them to Potiphar, was37. 36. by constraint become a servant. And so we see in the story of [...] and his crew Lot was taken prisoner, and became a captive or servant for the time, till Abraham rescued him. This is the second way.14. 14.

3. The last way is servitus Pacti, servitude by Covenant; and this came upon the necessity which the other brought with it. For because men were desirous to be freed from the cruelty of the Soveraignty of tyrants, they willingly gave themselves to such as would use them well, and were able to defend them from the [Page] tyranny of others. And the Jews say, that the great number of servants that Abraham had, came to him by this means: for they seeing the equity of his government, and comparing it with the harsh dealing of those Lords they were subject to, came willingly to him, and became of his family.

And this proved to be a great benefit to them: for when he himself had received the seal of the covenant, the Sacrament of Circumcision, the very same day he made all his servants partakers of it. So that though their bodies were in subjection, their sculs were made free, and were set at liberty by it; and therefore it was a good exchange for them. And in this respect it was, that it was prohibited the Jews, to take any bond-servants of the Isiaelites, but out of the heathen, that thereby more might be brought into Gods covenant. Afterwards this kinde of service was established upon other respects, which drew Godly men to it, and made it, lawful: for though that other servitude by war, whereby one is forced to be a servant, may be unjust, so that such servants, if they can escape, they may with a safe conscience, especially when they are taken in an unjust war, and have not bound themselves by a free promise, as those that are slaves to the Turkes; yet no doubt but a man may by his voluntary Covenant make himself a servant, and this Covenant binds him, as Jacob was by covenant to serve Laban seven years for his wife, and seven years for sheep and cattel. Thus in [...] of poverty a man may make himself a servant, that he may have a subsistence, and in case of ignorance he may serve to learne an art or trade (it being all one as was said before to have an art, and to have a portion) and thus did God allow servants among the Jews, evenDeut. 15. 12. of their brethren.

And thus came service into the world, first by the justice of God; as a punishment of sinne, though afterwards this [...] is by Gods goodnes become a benefit, and vseful for mankinde, and therefore God hath taken order for duties to be performed both by Masters and Servants. In general the Apostle speaking of servants, requires every man to abide in that vocation wherein he is called; and at the 21. Verse he comes to speak of servants, and gives this rule, art thou called 1 Cor. 7. 20. being a servant? care not for it, but if thou mayest be made free, vse it rather; yet let it not trouble thee, be willing to heare the yoke of this service. A servant if he be a Christian is the Lords freeman. 1. Cor. 7. 22. And Jew and Gentile, bond and free are all one in Christ. Gal 3. 28. They that do service to their masters in the Lord, therein serve the Lord who hath placed them in that calling, yea though the masters were not beleeving, yet they must think them worthy of all honour and obedience. Yet in2 Tim. 6. 1. the Epistle to Philemon, Saint Paul having sent Onesimus (whom he had converted) back to his master Philemon, whose servant he was, and from whom he had run away, he exhorts his master to receive him now, not as a servant, [...] above philem. 16. a servant, as a brother beloved &c. Shewing, the unfitnes and inequality of that servitude (introduced at first by war) among beleevers; and hence it was, that as the Gospel prevailed in any kingdom, because Christians were all brethren, and among the Jews none were forced to be bondmen to their brethren; therefore this state of bondmen began to weare out and vanish among Christians, though the other two services, by nature, and covenant, still remained.

Now for the particular duties of master and servant, and first of the Master.

1. The first is, that he have artem [...] Skill in governing, art to enjoyneEphes. 6. 6. his servants what they should do. This Skil, the fathers have placed and limited to these four heads. His commandments must be. 1.. Lawful. 2. Possible. 3. Profitable. 4. Proportionable to their abilitie.

1. They must be lawful, according to the will of God, as the Apostle speaks. No obedience must be commanded preposterous: for as there is Pater in Coelis, as well as in terris, a Heavenly, and an Earthly father, so ther [...], and [...] Masters according to the flesh, and according to the spirit, as Saint Paul distinguishes, a master in Heaven as well as masters on earth, a spiritual as a temporal master: and the last ought not to command any thing derogatory to the first; for if he depart out of his line, his series, therein he is not to be obeyed, we have an example of this in Joseph, who refused to performe the command of his MistrisGen. 39. [...]. when she tempted him to lie with her; How can I do this and sin against God? not [Page] against [...], but against God. And therefore Davids conditions with his servants were, that they that were to be his servants must lead a godly life, and walk in a perfect way. This is to be observed, for we see, that in the worship of God, the fourth Commandment requires obedience from the master as well as the servant;psal. 101. 9 Thou and thy servant, it makes them pares in this, the servant hath an interest as well as the master, and the master no priviledge or exemption in Gods worship above the servant. Though they be subordinate, and under one another in the Civil society, yet in respect of that [...] that Heavenly Commonwealth, they are both equal.

2. Their Commandments must not onely be lawful, but possible too. A thing may be lawful, yet not possible for a servant to effect. The command of Abraham to his servant to get a wife for his son, was lawful, but the servant wisely objected to his master, how if she will not come? and therefore Abraham in that case acquitsGen. 24. 5. him in these words. If the woman will not be willing to follow thee, then thou shalt be cleare of this oath.

3, Their commands ought to be profitable or useful, not vain and impertinent. It is2 Sam. 23. 15. said, that David being in war against the Philistims, longed for water in Bethlehem, 16. and it could not be obtained, but by breaking through the host of his enemies. Now17. there were three of his host so ready upon this bare intimation of his desire (which they took for a kinde of command) that they ventured through the enemies camp, and brought him water; but he considering what an unprofitable thing he had commanded, and how dangerous also; because there was no profit in it, and yet it was gotten with the price of blood, would not drink it, but powred it out before the Lord, acknowledging thereby, that it had been better he had [...] disobeyed.

4. They must be proportionable; that nothing be commanded above his servants strength, above that which they are able to do; nor any thing that is prejudicial to their health, or at unseasonable times. It was a great fault in Pharoah and hisExod. 5. 7. Taskmasters, to enjoyne the Israelites their tale of bricks, (which was hard enough of it self, for they were opprest with that) but a greater it was, to force them to performe that, and yet they must finde straw themselves, which was wont to be brought to them.

The [...] duty answerable to this, consists of two parts. 1. fide, in faith or fidelity. 2. Prudentia, discretion. Both these vertues are joyned together by our Saviour, in that question, who is a faithful and wise servant, whom his master may make Mat. 24. 45. vuler over his houshold &c.

1. The command of the master is to be performed faithfully, the servant must frame himself thereto. The Heathen man could say, that he which is a servant is totus alterius, wholly his whom he serveth. Whatsoever he is able to do, he must do it for his masters good. The fathers upon the words of our Saviour [No man can serve to masters] give this for one reason of that speech, Quia servi officium Mat. 6. 24. est infinitum, Because the servants duty is infinite. It is as much as he can do to serve one master, as he should; and he is totus heri, wholly that masters whom he serves, also his time, all his strength is his masters, and he cannot divide it to another. He shall work all day in the field, and at night his service is not ended: the master saith not to the servant, gird thy self, and dresse thine own supper, but gird thy self and make ready my supper, and serve me: according to the example of Abrahams Luc. 17. 7. 8. servant, who though he had travelled far, and had meat set before him, yet he would not eat till he had done his masters busines. Opposite to this faithfulnes Gen. 24. 33. in a servant are two ill qualities. 1. Purloyning. 2, Lying. For which servants heare ill in the Comedian.

1. Saint Bernard saith, De Domini substantia ne [...] a [...], sed transeant per te. ne aliquid haereat in digitis. Let not thy masters goods passe from, but by thee, left something stick to thy fingers. This purloyning is utterly condemned by the Apostle.Tit. 2. 10. And so is wasting of that which is committed to a servants charge, and the ordinary means of it is set down by our Saviour, eating, drinking, and keeping illLuc. 16. 1. company.Mat. 24. 49.

2. The other opposite is lying, We see that the false suggestion of Ziba was very prejudic al to his Master Mephibosheth. and though the first lie of Gehazi, which2 Sam. 16. 3. [Page] he made to Naaman got him somewhat, yet the last to his Master Elisha, brought a2 King 5. 22. leprosy upon him and his [...] ever. The Prophet tells us, that God will destroy all 25. them that speak leazing. And therefore he would keep no servant in his house that should Psalm 5. 6. tell lies. 101. 10.

There are three other opposites, from which the Apostles S. Paul and S. Peter would have servants free. 1. Slothfulnesse, 2. unwillingnesse, 3. eye-service.

1. And the first of these is a part of the first [unfaithfulnesse;] [...] he that is idle, not faithful in using all his strength, and mispending his time is a kinde of robbery. And therefore it is, that S. Paul counsels men, not to be slothful in businesse. The Heathen man would not have a servant to be glis, a [...]; but acurate agere, to do their Rom. 12. 11. work accuratcly, as the word in Hebrew imports: they must follow Jacobs exampleGen. 31 40. in his service. The sleep departed from his eyes, he could not sleep for theProv. 31. 18. care he had to his Masters businesse; as the careful woman, that lets not her candle Matth 25. [...]. go out, that is, she sits up late upon action to do her Master service. And therefore we know, that the Master called that servant evil and flothfull, that used not his talent well. To [...] up this, take the Wise mans judgement upon both diligent and slothful: The hand of the diligent shall bear rule; but the slothful shall prov. 12. 24. be under tribute.

2. The second thing that a servant should be free from is, an unwillingnesse to do his duty. For there are some that serve indeed, but how? they serve with an ill will, and so do their work by halves. And in so doing they do very unwisely; for seeing that serve they must, (it bing not every mans [...] to be a Master) they were better to do it cheerfully, then to be forced to it, and so lose their just reward and commendation.

Therefore it ought to be [...], with a cheerful will, and [...], from the heart, as the Apostle counselleth, as if they served the Lord, not being responsores, [...] Col. 3. 23. answerers again, or replying, or giving word for word; but be like the CenturionsMatth. 8. 9. servant, that when his Master said to him, do this, and he did it.

3. The last is [...], eye-service, or a deceitful diligence, which must be far from servants. Not to do their work, but while their master stands over them, and no longer: assoon as their Masters back is turned, then to give over. This the Apostle calls eye-service, and condemns it, exhorting servants to obey with singlenesse of heart, [...] 1 Tim. 6. 1. fearing God: and he gives diverse reasons for it, as that they shall by this means adorn the Ephes. 6. 8. Gospel; and that they shall receive from the Lord according to what they do, whether they Col. 3. 24. be bond or free, and lastly, that besides their reward by [...] with their Master, they shall by their hearty service receive the reward of an inheritance in heaven. So much of their sidelity. Now to their discretion.

2. The Philosopher makes a distinction of two sorts of servants: one that can do nothing but what his Master dictates him, can go no further then he is directed; and the other that hath forecast in himself, to know what is to be done, and can prevent his Masters commandments. The first are but as lippi oculi, blear eyes, and but that they must see by them, their Masters had as good be without such as have them. The other are such as the Psalmist speaks of, their eyes are upon their Masters hands, psalm 123. 3. they can perceive to what their Masters will enclineth to; they know their MastersLuke 12. 47. will, and what he is best pleased with, and what his humour is most enclined to.

And though he have this wit, yet if either with him that had the Talent, and knew his Masters humour he neglecteth to do his businesse, or with the wicked Steward, Matth. 25. 24. he employ his wit to his own advantage, and not to his Masters benefit, in either ofLuke 12 47. these cases he breaks the rule of obedience. They follow not the examples of prudent servants, such as were Jacob to Laban, and Joseph to [...]; they do not prudenter, Gen. 31. 38. with discretion. It is said of Joseph, that all he did prospered under his hands. 39. 2. The Hebrew word is significant [...] prudenter egit, or [...] intelligentia, he did all with prudence and wisdom, and so all prospered; for of wisdom comes prospering: and therefore the same word signifies both.

2. The 2d rule or duty of the Master is, not to govern aspere, [...], or rigerously: butCol. 4. 1. [...], according to justice and equity. It was Gods command under the lawLevit. 25. 43. to Masters, Thou shalt not rule over thy servants with rigour; and the Apostle adviseth to deal justly and equally with them: and his reason is, because they are conservi, Col. 4. 1. fellow-servants of God with their Master. The Master hath a Lord too: and Gods reason in the law was, because Masters themselves had been servants in Egypt,Deut. 5 15. [Page] and thereby knew what it was to be under an hard service. Therefore, quod tibi non vis fieri, alteri ne feceris; do as you would be done by: or as you would have other men do to your children, when they happen to become servants. It reflects upon the general before mentioned, Diliges proximum sicut te ipsum, thou shalt love thy neighbour as thy self.

Yet a Master is not so restrain'd hereby, as that he may not use his power of correction upon servants that shall offend: for the Wise man saith, there is a servant that will not be corrected by words, for, though he understand, he will not answer: for such a one stripes are needful. For there are three things needful for a servant, Cibus, opus, disciplina, meat, work, and correction when he is negligent; and this last is as necessary as the other. For as S. Bernard saith, Impunitas est incuriae soboles, insolentiae mater, Lib. 3. de considerat. [...] nutrix; want of punishment breeds negligence, is the mother of insolence, and the nurse of offence. And the Wise man saith, that he that bringeth up his servant delicately (that is without [...]) shall have him become his son at Length, yea, and hisprov. 29. 21. Master too. And therefore tells us, that stripes are for the back of fools: they that19. 29. will not learn and do their Masters will, are to be corrected; and qui blando verbo [...], non corrigitur, acrius necesse est ut arguatur, saith Isidore; he that amends not by fair means, must of necessity be forced in a sharper way.

Now in this point of discipline three respects are to be had: one to amend those which are disobedient; the second to preserve the dignity of the Master, lest the conniving at offences cause or breed contempt in the servant towards him; and the last is for examples sake, that others by fear of punishment may be terrified from the like disobedience. And no Wise Master (saith Seneca) punit quia peccatum est, sed ne peccetur, punisheth onely because a servant hath offended, but [...] he offend again. He therefore that thinks he loves his servant when he corrects him not for his faults, is much deceived. For S. Augustines rule is, [...] putes te [...] servum, quando non caedis, De [...]. 7. non est ista charitas: be not of opinion, that thou lovest thy servant, when thou sparest him. for it is not love. But take this caution by the way, which we mentioned before. Be not too rigid or severe in thy Discipline, but according to S. Gregory Regat disciplinae virga mansuetudinem, & [...] rigorem, sic [...] commendetur ex altero, ut nec sit rigor rigidus, nec mansuetudo dissoluta: let the rod of discipline govern thy mildnesse, and thy mildnesse moderate thy rigour, so one shall be commended by the other, that neither thy severity be rigid, nor thy mildnesse too dissolute. Rather offend in the best part, and deal as gently as thou mayest; for [...] castigatus exhibet reverentiam castiganti, asperitate nimiae increpationis offensus, nec increpationem recipit, nec salutem, Lib. 5. Mor. as Prosper lib. 2. de vi contemplat. he that is gently corrected will reverence the correctour, but if a man be exasperated with two much severity, he will neither receive more correction, nor be [...] by it.

3. The third duty of [...] is, to provide food and apparel, things necessary andprov. 31. [...]. convenient for his servants, according to the Wise mans direction, and to prefer them27. 27. according to their deserts. And if one be a conductive or hired servant, he is to pay Matth. 24. 47. him his wages duely and truely, according to the law of God. Besides, if he have beenLevit. 19. 13. a faithful servant, he ought not at the expiration of his time, to send him away empty, but with a reward answerable to his service. Nay the Wise man goeth further, heDeut. 15. 13. ought [...] much to consider of him, as [...] cum filiis, give him part of the inheritance with his children at his [...], in some cases.prov. 17. 2.

The duty answerable to this is, that the servant must return a thankful acknowledgement to his Master, for his education, instruction, and whatsoever good he hath done unto him, and that after he shall be [...], for then [...] this duty cleaves to him, and he cannot think himself free from [...], though from service.

Some servants being made free forget all, for as he said, a servant made free is a burdensome thing: and Solomon makes this one of those things which disquiet the earth. A servant when he raigneth, and a fool when he is [...] with meat, &c. Thereforepro. 30. 22, 23. a servant must be thankful, and not do as [...] did (which [...] proverbially foretold) who thrust out his masters son [...]. He that delicately brings up his servant from his youth, shall have him become his son at length. This speech19. 21. of his proved true, for [...] his servant, became as his son, when he deposed his son [...], and got the [...] of the son, viz. the kingdom of Israel to himself. And thus much for the duties of Masters and servants.

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CHAP. VI.

Of Tutors or Schoolmasters, and their Scholars or Pupils. The original of schools and Vniversities. Mutual duties of Teacher and Scholar, as the choice of such as are fit and capeable. The particular qualifications of a Scholar: Solertia, Docilitas, Diligentia. 2. About instruction. Instruction helps the natural and infused light, so doth prayer and reading the word, &c. The Scholars duties answerable to these. The particular duties of a Teacher. The duties of those that are to be taught. The resultant duties of both.

SO much for the duties of those within the familie: now for those extra familiam, out of the family: whereof some concern the spiritual, some the civil ordering and regulating of men. The first whereof we [...] [...]. a divine ordinance, because it immediately concerns the soul; the other [...], a humane ordinance, as looking properly at the things of this life.

For the former, there are two callings especially appointed, and in them their duties to be handled. 1. The Tutor or Schoolmaster. 2. The Pastor or Minister. And they which are to answer reciprocal duties to these, are, 1. The Scholar. 2. The people in general.

The first of these is preparatory to the other: for schools and universities are the seminaries both of the Church and Common-wealth; and in that regard are compared to the optick nerve, which conveys spirits, and therewith sight to both the eyes, for they give sight, both to the right eye of the Church, and to the left eye of the Common-wealth. And therefore before we speak of the duties of those that govern in either of those societies, we must first speak of those that govern and teach in schools and universities, and of the honour due to them.

1. That the first sort come within this Commandment appears out of that Chapter2 Kings 2. 3. of the 2. of Kings, where the sons of the Prophets call [...], Master: and that a Master should be a Father, it is in the same Chapter confirmed: for Elisha called12. Elijah, My father, my father, &c. The very like to which we finde among the Heathen; who had their [...] and [...], the Physitians, and the sons of the Physitians; their [...] and [...], their Philosophers, and their sons of the Philosophers, answerable to the Prophets, and the sons of the Prophets. And as Elisha a Prophet calls Elias, father; so [...] a Prince, brought up under Elisha, calls Elisha, father, because2 King. 13. 14 of the benefit which comes by them to the Common-wealth, as well as to the Church, in which regard they are fathers to both: and for that cause they have [...] from both.

And therefore to justifie Colledge livings, and their other endowments, we finde, the first fruits which belonged ordinarily to the Levites, bestowd upon Elisha and the2 Kings 4. 42. Prophets, because they were beneficial to the Church, which was their principal and first end: and likewise that great presents and gifts were bestowed upon them by the civil Ruler, because of the benefit to the Common-wealth in the second place, as by Hazael, sent by Benhadad king of Syria to the same Elisha.

And the principal scope of God in this was, 1. That the Law (as the Prophet2 Kings 8. 9. speaks) might be sealed among the disciples, that so it might be kept among them sacred and inviolate: though some among them, sometimes by negligence of Rulers, willEsay 8. 16. set counterfeit seals upon it, for as S. Peter speaks, [...], unlearned men sometimes pervert the law: and among the learned [...], unstable men, that is, floating shallow headed Scholars, who are not grounded and setled, though learn'd, [...] do pervert the law and break the seal: against both these, viz. men unleardned, and floating unstable 2 pet 3. 16. men, God hath bound, and sealed it up among grounded Scholars, that it might not be perverted.

2. And secondly, that men hereby might be fitted for publick employment in the Church and Commonwealth. The Scripture expresses it by carving and polishing [...] Hos. 6. 5. per Prophetas, I have carved them, (which is improperly translated, I have hewen them) by the Prophets, as a piece of wood, or stone is carved and polished by the [Page] hand of the Artificer. For there is naturally in men caecitas cordis; as the ApostleEphes. 4. 18. speaks, the taking away whereof is a special part of this function: the manner weNum. 24. 15, 16. may best see by Balaams speech; who, saith he, was a man born clausis oculis, blinde in understanding (as all men are) brutish in knowledge (as the Proph. [...] hath it) butJer. 10. 14. afterwards audiendo verbum, by hearing the word, he came to knowledge, and so ad visionem, to have his eyes a little opened, and then he was [...] oculatior, somewhat better sighted. And hereupon it was, that they which were afterwards called Prophets, were at first called Seers, [...] speculantes, seers in a glasse; from which1 Sam. 9. 9. word Tsophim, it is very probable the Greek word [...], wise men came, because such could see afar off; and plainly it is said of some when they prophesied, mutabantur in alium virum, they were changed into other men, as it is said of Saul, when the spirit 10. 16. of God came upon him, and he prophesied. It makes a man wiser then when he was born, and fit for church or Common-wealth.

For the institution of this, we finde about the time when the law was given, that God appointed not onely Moses, but the seventy Elders to be placed about the Tabernacle, to be taught by Moses (for that is meant by taking of the spirit of Moses, andNumb. 11. 24. putting it upon them) and then they prophesied. So that there was a kinde of Vniversitie about the Tabernacle; for when one teacheth another, the Jews call it a taking of the spirit, and putting it on him. And by the word [Prophesie] was not meant at first, prediction, or foretelling things to come onely; for neither the Greek [...], nor the Hebrew [...] do [...] signifie more then to teach, and instruct, or declare to others. As it is in the Prophet, I create the fruit of the lips, peace, that [...], Esay 57. 19. by having learning, to bring peace. For, as he saith, God gave him the tongue of the learned, that he might know how to speak a word in season to the weary, Esay 50. 4. And as the Wise man, The mouth of the just shall prophesie, that is, shall bring forth prov. 10. 31. wisdom: for that other gift which was to foretell things to come, was bestowed upon men afterwards, to oppose the sorcerers, sooth-sayers, and Augurs, &c. among the Heathen, and was extraordinary.

And it is plain by that of the Apostle, that prophecie at the first was taken for teaching. 1 Cor. 14. 3. He that prophesyeth, speaketh unto men, to edification, exhortation, and comfort: and if by prophesying were meant onely foretelling or prediction, then we were in an ill case now, (having none that can foretel things to come) seeing the Wise man saith, Dempta prophetia perit populus, where there is no prophecie the people perish. prov. 29. 18. And this it was, which the Prophets did by their ordinary function, viz. teach and instruct, but when it pleased God to shew them things to come, it was extraordinary.

When the Elders were thus placed about the Tabernacle, the Levites, and certainNumb. 6. called Nazarites were added to them: and of these two sorts consisted their Colledges, Amos 2. 11. when they came into the land of promise: for before they were about the Tabernacle, and therefore it is said of Josbua, who was so good a student, that no Prophet or Levite could compare with him, and therefore having profited so well Moses at his death chose him for his Successor by Gods appointment, That he departed Exod. 33. 11 not out of the Tabernacle.

Being come into the land of promise, they sound a City well situated which was Kirjath-Sepher, a city of books, which Joshua, that it might not be thought they cameJosh. 14. 15. to their knowledg by the books of the Heathen, but by divine assistance, and studyingJudg. 1. 11. the law of God, called Debir, which is [...]. When this city was not sufficient, they had three other places, Mizpeh, Bethel, and Gilgal. As also Gibeah Elohim, (i. c.) mons Dei, 1 Sam. 10. where two things may be observed. 1. That the land was called the land of Tsuph, from [...] speculatores, or Seers, of which we spake before, which the Thargum expousds to be Ramah Prophetarum. And 2. that when Saul prophesied, being not brought up in the schools of the Prophets,1 [...]. 10. 11. they began to wonder at it, so that it became a Proverb, that Saul was become a Prophet upon the sudden: knowing that the ordinary way to become a Prophet, was to come and study there, for some time, unlesse God would raise up some, and make them Prophets extraordinarily.

When Samuel afterwards was dismissed from governing, he returned to his calling which himself best liked, and at Ramah he built a Colledge, whereof he was Master himself. And thus stood the state of this profession till neer the end of the kings, [Page] though sometimes encreasing, sometimes decreasing. For in Josiahs time, not long2 Chr. 34. 22. before the Captivity, we read that Huldah the Prophetesse dwelt in the Colledge or Schoole at Jerusalem.

After the people were led into captivity, they had a Nehar-Deang neere the river Euphrates, in which Daniel was educated with other, [...] whence (the Jews report) that Selon and the wisemen of Greece derived their knowledge. And when they returned (that were left) out of captivity, they had divers schooles of exposition; such as were not not to be found, neither in Greece, nor at Rome, norJoh. 15. 8. in any other place of the world. If we come downe to Christs time, our [...] was pleased to be called Rabbi, or Master [...] and those about him [...] Scholers or disciples, and saith, that they are his brothers and sisters, and that his father had great glory that his disciples bare much [...], and that be which gave a cup of cold water to them in the name of a scholler or disciple should not lose his reward.Math. 10. 42.

After Christs ascension it appears by the Apostle, that they had vse of books and 2 Tim. 4. 13. parchment, and that they had [...] forms or [...] of divine learning, like1 Tim. 1. 13. to common places, that they had need of teaching [...] and reading [...] 4. 13. 15 and meditation [...] meditate on these things, and of writing, whence came the [...] Scribes, and of searching and enquiring. [...] search the Scriptures;Math. 23. 34. and in this there must be [...] attendance, and [...] abiding in it, and [...] a being,John 5. 39. 1 Tim. 4. 13. or whole intending of it, so that the learner must be as the Apostle speakes15. 16. of himself. In labours, in watchings, in fastings, by purenes, by knowledge, by long 2 Cor. 6. 6. 7. suffering, by kindnes, by the holy Ghost, by love unfained. That so his [...] his profitting may appeare unto all men. And though the Apostle confesseth of himself1 Tim. 4. 15. that he was rude in speech, yet not in knowledge, which Festus attributed to him2 Cor. 11. 6. Act. 26. 24. with such excesse, as if it had set him besides himself. And our Saviour as he tookCol. 4. 14. John and Mark from mean callings, being men illiterate, so he made his family as it were a School or Colledge, where they were taught some years before they were made Evangelists; and though he gave them the spirit after, which had bin sufficient without any other instruction, yet Christ to shew the [...] of teaching and learning, would have them learn of him in his School for some years, and therefore he tooke some learned men, as Luke, who was a Physician, and Saint Mark who was governour afterwards in a great Colledge in Alexandria. And when he took order for the conversion of the Gentiles, he employed Barnabas Act. 13. 12. and Paul chiesly, who were both learned men; Barnabas was a chief teacher' at22. 3. Antioch, and Saint Paul brought up at the feet of Gamaliel. There were five2 Tim. 5. 15. 1 Tim. 4. 14. [...] or free gifts, and helps. 1. natural abilities. 2. Domestical education 3.Act. 13. 3. Education in Schools. 4. Exercise of prophecie. 5. Imposition of hands: by which men were fitted for the sacred function, besides the extraordintry gifts.

Vntil the death of Saint Stephen the Colledges or Schools remained at Jerusalem, but afterward they were translated to Antioch, wherein were diverse learned men, as Paul and Barnabas. But when the persecution came upon all Jury, they removed to Alexandria in Egypt, and there Saint Mark began, Paulinus and [...] succeeded and others, who were famous men even among the heathen. Since which time was the law sealed among the disciples and children of the prophets in Schooles, Monasteries, and Vniversities. So much for the historical part. Now we come to the duties of Teachers and learners.

And first for their qualification. They must be [...] squared and fitted. Every piece of wood is not fit for this employment. And they must be dotati too, men that have gifts [...] for teaching and instructing youth.

And the first thing required in a teacher, which must be laid as the ground work for all his other duties, is to choose fit persons for his Scholers, by judgeing of their disposition, whether they be meet for publick imployments in Church or state; we see, when there were three offered themselves to follow our Saviour, he perceiving their indoles and disposition and that some of them were not fit to endure persecution, or to leave the world, chose onely one of them, and rejected the other two. And though he had many Disciples, yet knowing all of them not toLuc. 16. 13. be fit for the governing and instructing of his Church, he therefore chose out of them first 12. whom he called Apostles, and out of the rest afterwards he chose seuenty two [Page] whom he sent forth, but with lesse power then the Apostles, (for the twelve and the seventy two were distinct orders) and in choosing them Christ shewed he never intended to have equality in his Church, but that there should be different degrees, according to the diversity of gifts and abilities, and that those of the best gifts should be [...]: and hence the Church afterwards had diverse offices in the Church, as so many several steps, as the Lectores, Acoluthi &c. By which their gifts and abilities being tryed they might ascend, and be chosen to higher employments. As under the law among the Levites, who were under the Priests, there were several orders and ranks, as the Netophathites, Korathites, Meiarites &c. Now in the choice which our Saviour made helooked partly at the Indoles and natural aptitude of his Scholers, for the employments which he intended for them: as we see in Saint Peter, whom he made chief among the Apostles, there were in him three signes by which the brethren would have wits to be chosen; as first, Constancy and unweariednes in taking paines, wherupon Christ when he beheldJoh. 1. 42. him, said, he should be called [...] a stone; secondly, love to his master, as appears both by his counsel he gave him, to save himself, which argued his affection, and his offering himself to die for him; and lastly, his indoles mansueta, his gentle Math. 26. 35. tractable nature, being willing to heare of his faults, though it were by his inferiour, as when he was reproved by Paul. So in the choice of the sons of Zebedee; Gal. 2. 11. he considered their fervent and hot disposition, whereupon they were named sons of Thunder; upon which Chrysostom observed, that those whom Christ choseLuc. 9. 34. were like pretious stones which that skilful lapidary knew how to discerne,Marc. 3. 17. and though they were then unpolisht, yet by his instruction and discipline he polisht them afterwards. So that we see disciples fit for those callings, are not to be promiscuously taken, but a choice must be made with judgement, especially he that must be fit for the sacred calling, must be unus inter mille, one of a Job. 33. 23. thousand.

As there must be a choice in the teacher, so the duty lies upon him that offers himself to be taught, if he know himself naturally unfit, he ought not to offer himself for those high callings, nor aspire to them, when he is naturally fitted onely for inferiour employments. The Prophet saith, that though in his time many that were unfit would needs be Prophets, yet in the times of the Gospel he foretells, they should acknowledge their infirmities, and say, I am no prophet, but an husbandman, and therein have [...] brought up from a youth, intimating, that such as were fitted and brought up for other callings, should not seek to be prophets &c. The wiseman asketh the question, why fools should have a price in their hands to get wisdom, prov. 17. 16. seeing they have no heart to it. It is but time and mony spent in vain. And in another place he compareth a parable in a fooles mouth, to a man with lame legges, setprov. 26. 7. him on his feet and he falleth down. And as no doctrine will enter into him, so nei her will any discipline work upon him; for as he sheweth further, if he be silver, the fining, if gold, the fornace will do him good, if there be any mettal in him, he is like to prove well: but if he be a fool or unfit, bray him in a [...],27. 21. 22. and it will be to no purpose. And the prophet complaines of those that he had to do with; they were [...] or iron, refuse mettal, insomuch as he had burnt hisJer. 6. 28. 29. bellowes, and wearied his armes to no purpose. Therefore Plato insists upon this, that those that are to be trained up in learning, must have gold in them or silver at least, they must not be plumbeia ingenia, leaden heavy wits. And Esay asketh the question, Quem docebit [...], whom shall he teach knowledge? It is not thoseEsa. 28. 10. 13 that must be continually sucking, that must have precept upon precept, line upon line; tell it now, and tell'it again to morrow; but such as are weaned, and can take meale after meale, and are apt to take instruction, which is strong meate.Heb. 5. 14.

As the teacher then must examine the disposition of the schollers, so the schollers must interrogare seipsos ask themselves, whether they be able to uudertake this; and if not, to take another course of life. It was the opinion of the fathers of the primitive Church, that in making this choice of men in their schooles, that were annexed to their principal Churches, that a man ought rather to be too strict, then too loose; and their reason was. It were [...] that a wiseman should be in a calling without the Church, then a foole within it: better to spare the one then to take the other.

[Page] The neglect of this, by taking into the Church all commers, was the cause, that as the Prophet complained, the, Sun was gone down upon their Prophets, that theyMath. 3. 6. were stich ignorant sots, Bardi, such stupid, blinde guids, which caused the people to erre, and brought such darknes into the Church, that as the Prophets [...] andJer. 23. 13. Michab complained in their time before the captivity and destruction of the city, The people perished because prophecy failed.

As the first and fundamental duty must be performed by making a fit choice, so the particular vertues and qualifications which teachers must look to in their choice are three, Solertia, Docilitas, diligentia.

The wiseman speaking of the Ant, besides her industry saith, that she hath aprov. 1. 6. 7. 8. natural quality, that without guide, overseer, or governour, she provideth her meat in summer, and in hearvest for winter, and this is the first endowment, Solertia naturalis, a natural [...], or ability of nature, which ought to be in them, that are intended to be leaders of others. And this ability is by the active part of the understanding, the intellectus agens, whereby they are apt to dilate and enlarge what they heare, and to work upon what they are taught, and thereby become [...] able to learn of themselves, by improving those principles they have received from others. This appeared in Saint Augustine, Erasmus, and others, who in many things were [...] and without help of teachers in those things became excellent.

2. Then they are to have possibilem intellectum, ability to conceive what is taught, which is that we call [...], and is termed in holy writ cor latum, a large heart, such a one as God gave to king Solomon, whereby the active part of the understanding by that Solertia we spake of, may have matter to worke upon,1 Kin. 4. 29. and to deduce one thing from another, which was termed forecast in the duty of servants.

3. To these the wiseman addeth a third; they must instanter operari, by working diligently and instantly. Saint Paul by labouring more abundantly then the other [...]. 11. 6. Apostles, became most fruitful to the church. And where it pleaseth God to bestow1 Cor. 15. 10. this solertiam naturalem, n. tural understanding, and possibilitatem intellectus a large heart to conceive, and lastly [...] operari, diligent working, to sowe in the morning, at noon, and in the evening, (as the preacher speaks) and never to let the hand rest, there is hope of such persons, that they may prove profitable instruments in the Church or Common-wealth; and therefore such persons, and so qualified are principally to be chosen.

Thus it must be presupposed, that the choice is rightly made, els difficultas [...] argeet errorem [...] anitio, the hardnes in proceeding between Master and Scholler will argue, that there was a fault in choosing at the first, and then no instruction will amend it, as in physick, if there be a fault in the first concoction, the second cannot help it.

2. Now the choice being rightly made, in the second place we come to the instruction it self: of which we are to conceive, that as we see in other things, diverse things are effected by an exteriour agent, as things artificial, and some things must have interius principium a foundation within, as things natural have their principle within them, and in some things there must be both, as in Physick. For though in a body ill affected, sometimes the strength of nature alone of it self is able to concoct the humour, and make digestion, and so many times it falleth out, that some become extraordinarily learned without paines taking, as [...], yet in some bodies to help concoction, Physick is to be applied, something must be given from without, to comfort and help nature. So we must conceive in teaching, every one hath not thos enatural parts which are sufficient, nor is every mans supernaturally and extraordinarily inspired and qualified by God, but must have teaching and instruction by the ministrie of man from without, every man must not look to be [...] taught immediatly of God, but must in ordinary course have a teacher which doth not adde any thing to the soul, but minister to it, and help it; as Physick doth not adde to nature, but ministers to it, to comfort and strengthen it, though indeed they that are instructed by men, may be said to be taught of God, as they are said to be healed of any infirmity by him, which are cured by Physick.

[Page] And in this we say, that the natural light workes, which is lume n naturale, and that lumen ohu. 1. 9. infusum is supplied and holpen by the teacher, of whom we are to conceive, that he is not the giver of infused light, but the minister, that supplies matter, as oyle whereby the light burns, which he doth partly by making things plain, by similitudes and examples, and sometimes by Antithesis. And not onely so, but being able to see how every conclusion depends upon the premises, and how the medium ought to be disposed with the subject and praedicate in every proposition, is able in the same course whereby he learnt, to shew others how to bring things into method and order. In which two things. 1. by making dark things known and discerned. Secondly, by a perspicuous disposing and ordering of things confused teaching cheifly consists, and by these the light is holpen, whether it be naturally or supernaturally given.

This being premised, we will come to mutual duties or qualities of teacher and hearer.

1. The first is, they must be perswaded, as Saint James saith, That every good gift is from above, and cometh down from the father of lights, and therefore that thisJam. 1. 17. light of knowledge cannot be had but desuper from above, as John Baptist told his schollers. A man can receive nothing, except it be given him from heaven. NeitherJohn 3. 27. knowledge nor any good thing els can be had but from God, and therefore we must be thus perswaded, That all the light we can have, is from Gods light, aspfal. 36. 9 the Psalmist hath it, in thy light we shall see light; we have no light of our own, but as the Apostle speaks, God who commanded the light to shine out of darknes hath shined in [...] hearts to give the light of knowledge: and by this light being2 Cor. 4. 6. supernatural we shall be able to see further into mysteries then by the natural.

1. The first means to attain to this light, is by prayer. To pray to God (as the Apostle directs) to enlighten the eyes of our understanding. King David by praying toEphes. 1. 18. God to be his teacher, attained to this praestantiam rationis & scientiae, this excellency psal. 119. 66. in skill and knowledge, that he professed himselfto have more understanding then all his teachers.99.

2. Another means to come to this light is, to attend to the word and statutes of God, which as the psalmist saith, giveth light to the eyes. Hereby he professeth19. 8. that he got understanding, they were a light to his path. And not onely to himpsal. 119. 6. that was a man after Gods own heart, but to them also that were naturally ignorant,104. 105. they gave light and understanding to the simple. We finde this true by130. experience, for since the light of the Gospl came, and was received into the world, learning and knowledge did never so flourish, either among the Grecians or Romans, as it hath done in the christian Church. The greatest lights that ever were in the world for all learning divine and humane have been christian Bishops, and the truth is, there is no excellent thing worthy to be known, to be found in any Heathen Authors, but the same or something more excellent may be had from the word of God.

3. The third means is to follow the Apostles counsel. Awake thou that sleepest, and arise from the dead, and Christ shall give thee light. And what this sleeping isEphes. 5. 14. the same Apostle tells us in another place, it is high time to awake out of sleepRom. 13. 11. that is, out of sinne. If we mean to have this light we must forsake our evil wayes. And indeed, as the Book of wisdom speaks, in malevolo intellectu sapientia [...] habitabit, wisdom will not enter nor dwell in a malicious soule. Sinne must be removed.Sap. 24. This makes the difference between us and the fathers of the primitives times; for albeit we have more means of knowledge then they, yet they being holy men, had this light more plentifully bestowed upon them, then we have, and far exceeded the wisest and learnedest among us.

Having thus shewen the mutual duties that concern both Teacher and Scholar, for attaining of knowledge, we are to proceed to that first duty of instruction already mentioned, as it concerns the Teacher alone, and the manner how he must instruct, which may be gathered out of Solomons words, Have I not written to thee three times, pro. 22. 20. 21. (so the vulgar Latine reads) in counsels and knowledge, that I might make them know the certainty of the words of truth. Where we see he made all known to them, that is, by reading to them, and not onely so, but also did write the same for them, and [Page] that not once, but often, and not onely declared unto them what they must learn, but counselled them also, that is, gave direction how to profit by hearing and reading: so that the Teacher must both read to his scholers, and write, and give counsail and direction how to learn.

More particularly in his manner of teaching three things are to be observed. 1. Facilitas, to explain and make easie to them what he delivers. Thus our Saviour that his doctrine might be better understood taught by parables.

And being thus prepared, that as Saint Augustine saith, Magister sit intus, our master is within us, we shall heare a voice behinde us (as the prophet speakes) saying,Esay 30. 21. this is the way, walke in it, when ye turne to the right hand, and [...] ye turne to the left.

This being done, we shall know that it is not the teachers labour alone, hisPsal. 127. 1, 2. building and watching is in vain, his teaching without this lumen infusum is to no purpose: and that the schollers study, except God gives a blessing, availes nothing, and with his blessing dabit in somno, he will give it in sleep. In the first place therefore, (as we said before) we must pray, and that instantly, that he will vouchsafe this lumen infusum, that he will enlighten us.

1. Our Saviour taught by parables (which practise had been [...] from Balaams Matth. 13. 3. and Moses time) shewing things above sense by sensible things. 2. Methodus, 23. 25. order: we see when Christ was to make it plain to the Disciples, that he was to suffer, the Evangelist saith, that he began with Moses and the Prophets, and so deduced the Prophecies in order to his time, to confirm his doctrine: and the same Evang. himselfLuke 24. 27. makes this protestation in the preamble of his Gospel, that he intended to write all1. 3. things, as they fell out in order. So the Apostles observed an order in teaching the Gospel, they first taught the principles, and laid the foundation of faith and repentance, and Heb. 5. 12, 13. & 6. 1, 2. then proceeded by steps and degrees to other doctrines.

3. The third thing is, proportio to proportion the doctrine to the capacity of the hearer, which requires judgement and discretion in the Teacher. Thus we may observe this in Christ, who having taught his Disciples many things, and yet had many more toJohn 16. 12. teach them, yet he forbare, because they were not able to bear them. These three are good rules for a Teacher. 1. To help the lumen infusum by sensible things. 2. In a good method and order: 3. and that in a good proportion with discretion and wisdom.

And whereas there be four wayes, as we toucht before, by which a man may bePsal. 119 23. taught. 1. By precept. Doce me mandata tua, teach me thy statutes, saith David. Thou hast made and fashioned me, to what end? that I might learn thy Commandments. prov. 24. 32. 2. By example. Exemplo didici [...], I looked on it, saith the Wise man, and received instruction: and I have given you an example, saith our Saviour, that ye John 13. 15. should do as I have done. 3. By experience. Experimento didici, were the words ofGen. 30 27. Laban to Jacob, I have learned by experience, &c. 4. By discipline. Christ himself learned Obedience (saith the Apostle) by the things which he sufferd: and it is a commonHeb. 5. 8. saying, [...], correction gives instruction. The teacher must instruct by all these wayes, as Christ the perfect pattern of a teacher did.

1. By precept; it is said, that Christ did never teach any thing by parable in publick,Mark 4. 34. but he expounded it afterwards to his Disciples.

2. By example. Christ saith, Exemplum dedi vobis, I have given you an example [...] 13. 15. how you should do. That in all things they should do as he had done before them. There was no exercise to be done, no way to be followed, but he had set them a patern for it.

3. By praectise. Christ after he had taught, examined, and questioned his Disciples,Matth. 16. 3. and he exercised them, as in baptizing, and in casting out unclean spirits, so in dispuring, John 4. 2. Matth. 17. 16. in preaching. First he sent out the 12, and afterwards the 72, whom he preferred after Mark 9. 14. to higher places. And the difference between the 72 and the 12 the Apostle distinguisheth.Matth. 10. 1. The chief were Apostles, they were the Architects, or chief builders, andLuke 10. 1. the 72 did build upon their foundation which they had laid. And these were to make1 Cer. 3. 10. Mark 6. 30. or give account how they discharged their callings, as the Disciples did to Christ.

4. For teaching by discipline, we shall finde that Christ was not defective in this neither, but that by reproof he taught his Disciples many things. In S. Matth. GospelMatth. 15. 16. he reproves them for non-proficiency, that having been so often taught, they were not able to understand. And in another place he reproveth them for not understanding16. 11. what he meant by the leaven of the Pharisees. And soon after he giveth [Page] S. Peter a bitter check, saying, Get thee behinde me Sathan, for dissuading him from his passion, telling him, that he savoured not the things that were of God, but of men. As also when his Disciples could not cast out the Devil, he calls them a faithlesse and 17. 17. perverse generation. Lastly, when they would not suffer little children to come to him, he was offended with them. So the saying of the Wise man was verified in them;19. 14. Reproof entreth more into a wise man, then an hundred stripes into a fool. And our SaviourProv. 17. 10. knew what flagellum meant too, when the house of God was turned into a den of theeves. So is it with those that mispend their friends maintenance, and their time,John 2. 15. which ought to be spent in studie at the Universities. These are a kinde of theeves too, for there is a theft in time and in studie, in not labouring, as well as in not paying; and Colledges and houses erected for learning are houses of God also. And certainly if Christ were again here on earth, he would scourge and whip these loyterers and theeves, out of these houses. So much for the Teacher.Heb. 5. 11.

We will now come to the duties of them that are to be taught. The Wise man giveth a Tuigitur to the Hearer. I have made known to thee this day, thou therefore, Prov. 22. 19. and there endeth the original, and leaves the rest to be supplied, that is, take heed that you observe, it is your part to give regard to it.

The duty of a scholar may best be learned of Christ, who when he was in the state of a scholar, loved to hear what others said, he would not let one wise sentenceLuke 2. 46. escape him, and was ever asking questions. He was 1. [...], 2. [...], ready to hear and to ask questions: which two qualities are to be in every learner.

1. For the first, [...]: the opposite to this is dulnesse in hearing, either not to hear at all, or having heard, not to regard what they have heard. he effect of this is that which Christ taxed his Disciples with, O amentes, & tardi corde, O fools and Luke 24. 25. slow of heart. Therefore the learner must be studious in hearing, that so what he hears may come into his heart, according to that of the Wise man, Inclina aurem tuam, prov. 2. 2. & oppone cor tuum, encline thine ear, and lay it to heart. It must come in at the ear,4. 20. and down to the heart. And when it hath [...] there, it must come to the lips, to expresse it in our speech, that thereby we may be able to shew, that it is setled in [...]. 7. 2. the heart.

And because the memory of man is brittle, it must be supplyed by writing: the greatest scholars were called scribae, scribes. They must first write what they hear in Tables, and then by often reading and meditation, bring it into the tables of their prov. 7. 3. heart.

2. And for enquiring or asking questions, it hath been a perpetual practise. In the Law, children were to ask their fathers, and they to answer about the observationExod. 12. 26. of the Passeover. So also concerning other Laws and statutes. And it is Gods command27. that they do so, Ask thy father and he will shew thee, thy Elders, and they Deut. 6. 20. will tell [...]. And this was Jobs counsel, to ask of their fathers, and enquire of the 32. 7. former age. We [...] see it also under the Gospel. The Disciples not understandingJob 8 8. John 16. 18. Christs speech intended to ask him the meaning of that he had spoken to them. AndMatth. 13. 10. at another time they asked him, why he spake to the people in parables. And his Disciples36. prayed him to declare the parable of the tares. Again, Christ speaking of17. 10. John Baptist. they make an objection to him, Why then say the scribes, that Elias must first come? And in the same Chapter, they asked, why they could not cast out19. the Devil. When there was a contention among them, who should be the greatest,Luke 9. 46. they came to him to be resolved. Many other questions we finde they propounded, as about marriage, about the difficulty of being saved, about the man thatMatth. 19. 10. was born blinde, & that excellent sermon concerning the destruction of Jerusalem, and25. the end of the world, was occasioned by a question which they propounded to him.John 9. 2. Thus by questions they drew much from him, which the Church could not withoutMatth. 23. 3. much danger have wanted and many things now would not have been known, which are very necessary for us to know. And therefore it is that the Wise man counselleth him that wants wisdom, to go to a man of understanding, and that not once orEcclus 6. 36. twice, but even till he hath worn out the threshold of his door. When Abel was besieged, a wisewoman called to Joab, and said, They were went in old time toenquire or ask counsel at Abel (which some think had been of old a place of learning) whereby she intimates, that learners must be [...], such as ask questions.

3. The third duty is Conference with his fellow-hearers. And this the Wise man [Page] compares to the whetting of two pieces of iron, whereby the one [...] the Prov. 27. 17. other.

2. Another duty of the Teacher is, according to S. Augustines rule, in the instruction of a son, [...] ut doceas filium meum [...] vitia morum, mag is quam sermonum & verborum, he would have his sons tutor to teach him to avoid [...] in [...] rather then in speech and words. And Quintilians rule is [...] Schools, potior mihi ratio [...] vivendi, quam vel optime dicendi habetur; it is better to live well, then to be able to speak well. When our Saviour had given his Disciples power to cast outLuke 10. 20. Devils, he bids them not to rejoyce so much in that power, as that their names were written in heaven. And the Apostle confesseth; that though he were never so learned, yet if 1 Cor. 13. 2. he wanted charity, which is the soul and life of a Christian, all would not be available to him. Our Saviour also saith, Si scitis hac, if ye know these things, happy are ye if John 13. 17. ye do them. Your blessednesse consists not in the knowing of them, but in doing them. So that knowledge in its self brings no blessednesse, but practise of that we know. And S. John saith, I have no greater joy, then that my children walk in the 3 John ver. 4. truth: not talking, but walking is required.

1. The Scholars duty proportionable to this is that which the Prophet mentioneth,Lam. 3. 27. It is good for a man that he bearthe yoke in his youth. To lose no time, but if he do, toEphes. 5. 16. have a care to redeem it. S. Bernard laith to his scholars, Nemo [...] parvi [...] tempus, quod in verbis consumitur [...], volat verbum irrevocabile, [...] tempus irremediabile; Serm. ad Scholares. let none of you lightly osteem the time, whichyou [...] spend in words, for words are irrevocable, and time is not to be recalled.

And withal, because it is necessary that all things be done in time, he is to be perswaded, that as there was a time prefixed before consecration of a Nazarite, in whichNumb. 6. 13. time he was to fit himself for the service of the Lord, and after the time of his separation was ended, he was to come to the door of the Tabernacle of the congregation; so there is a certain requisite time, before they can bring their studies to any perfection, so as to be fitted for the work of the Lord; whi h time they must not mispend, but employ it in study and labour, to fit them for that high calling. They must not look to be Prophets on a sudden like Saul. When an Apostle was1 Sam. 10. 11. to be chosen in place of Judas, they would choose one that had accompanied with them all the time that the Lord Jesus went in and out among them, beginning from the baptism Acts 1. 21, 22 of John: and S. Paul saith, that a novice must not be permitted to step into the Teachers chair; for the fathers say, that those Scioli, those smatterres were they that1 Tim. 3. 6. bring all out of course, and as the Apostle saith, fall themselves soonest into temptation.

2. They are to be at the direction of their Teachers. They must follow when he commands; this makes them Disciples, when they do sequi, follow their Teacher,Luke 9. 59. they must ask leave to do any thing [...] permitte mihi, give me leave to bid my friends 61. farewell. They must be obedient, that is the second.

3. They must live soberly and honestly; according to the Apostles rule, fly youthful 2 Tim. 2. 22. lusts: they must be sober and of good behaviour, as the same Apostle. Not onely sober1 Tim. 3. 2. and not drunken with wine; for as there is ebriet as a vino, drunkennesse with wine, Esay 51. 21. so also without wine, as the Prophet tells us; Hear thisthou miserable and drunken, but not with wine; but also not drunk with pride, or self conceit of our own abiliti s. TheTit. 2. 6. last of these the Apostle means, when he saith, Be sober minded; and of the other the Wise man speaks, Be not among wine-bibbers for the drunkard and the glutton shall be Prov. [...]. 20. poor, and the sleeper shall be covered with rags. Nunquam fapit amator [...], he that loveth wine shall never be wise. And for those which Esay mentioneth, Drunken but not with wine, as when a man is drunk with conceit of himself (which commonly is in them that know least) such a man hath a fume risen up in his head, and thinketh ( [...] as a drunken man) that he can overcome all the world. And these are they of which the Wise man tells us, There is a generation (saith he) that are pure in their own eyes, Prov. 3. 12, 13 (and yet God knows they are not so) and There is a generation, O how lofty are their eyes! and their eye-lids are lifted up, very supercilious. But as the Wise man tells, it is not with these proud men, but with the lowly, that wisdom inhabits. And our Saviour saith,11. 2. Discite a me, learn of me, for I am [...] and lowly, (which S. Augustine observed to beMatth. 11. 29. Christs first discite)The servant is not greater then his master, saith Christ elswhere; andJohn 13. 10. therfore disciples must not check their Master. The Heathen said that those scholars are [Page] protervi & petulci, that will calcitrare kick against their Masters or Tutors. If two Scholars be taught together, the one conceited of himself, the other a fool, There is [...]. 20. 29. more hope of the fool then of him that is too highly conceited of his own learning. Multos hoc decipit, qui ante tempus sapientes videri volunt, ut jam [...] quod non sunt, & quid sunt erubescere, saith one, many are deceived by this, that they would willingly Huge. be accounted wise before their time, and begin to counterfeit what they are not; and are ashamed of what they are.

The conclusion of this point is, that because, as the Preacher tells us, There is a time to keep silence, and a time to speak: and in that he placeth silence before speaking,Eccles. 3. 7. every one is to be a learner, before he be a teacher. We may see it in our Saviours example, who was in the Temple among the Doctors, how? hearing first, and thenLuke 2. 46. asking questions; and both before he taught himself. He that doth not take this course, will in the end be forced to take up this complaint. How have I hated instruction, Prov. 5. 12, 13 and my heart despised reproof? And have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me.

3. A third duty of the teacher is, Tueri to defend his pupils, according to the sense of the word, their name Tutores [...] being derived from tueri. It was our SavioursMatth. 9. 14. practise, as in the case of his Disciples not fasting, when Johns disciples, and the Pharisees fasted. And in their plucking of ears of corn on the Sabbath day. As also12. 2. for their not washing their hands, when they did eat. In all which cases, Christ15. 2 made their defence; thereby shewing, he would be ready to defend them in all matters, wherein they did not [...].

1. The first duty of the Scholar answerable to this is, according to the law of the Nazarite. He must bring his offering, as [...] is able. So did Hannah when she dedicatedNumb. 6. 14. her son Samuel, that he might not be [...] to [...]. When Saul sent his1 Sam. 1. 21. servant to the Prophet, he made shift to finde the fourth [...] of a [...] to give him. 9. 7. Shall we come to the Prophet and bring him [...]? And Levi made a feast for our Saviour. In a Council the Fratricelli were condemned for holding one opinion (amongLuke 5. 29. the rest) that our Saviour lived by begging, and not of his own, for he had of his own, as we may gather by Judas bearing his bag.

2. Another duty is to minister to his [...], as [...] Samuel did to Eli. And we read1 Sam. 3. 1. that Elisha though the eldest scholar, yet poured water on Elias hands. We2 King. 3. 11. [...] that John Baptist sent two of his Disciples on an [...] to Christ. And our SaviourMatth. 11. 2. himself sent his Disciples to make ready the passeover. At another time he commanded26. 18. his Disciples to provide a ship for him. He also sent two of his DisciplesMark 3. 9. Matth. 21. 2. (when he was to ride into Jerusalem) to provide an asse for him. Lastly, he sent themJohn 4. 8. to provide victuals to eat. So that the duty of ministring belongs to a Scholar.

3. The last is [...] officium. Our Saviour being towards his end, giveth charge19. 27. to one of his Disciples, (that he knew was able) to maintain his mother. And not39. onely so, but after his death some of them brought odours to embalm him. Some bestowed a Tombe upon him, and some buried his body. So did the Disciples of John Matth. 14. 12. Baptist, They buried his body. And yet here ended not this [...] officium, for after Christs burial the Apostle; forgate not his memory, but spuke honourably of him. Luke 24. 19. Jesus of Nazareth was a Prophet mighty indeed and word before God and all the people.: shewing that death takes not this duty away from the Scholar to his Tutor, he ought to speak honourably of him after death.

Besides all this, there is a duty which all Scholars owe to Teachers, though they be not under their charge. If they be of that calling they are to honour them. Sauls 1 Sam. 9. 6. servant counted Samuel an honourable man, and Gamaliel was honourable among allActs 5. 34. the people. He was a Teacher of the Law, and not onely those under his charge, but all the people honoured him.

These things being performed, that will come to passe which the Apostle aims at,2 Tim. 2. 2. we shall have men faithful, such as shall be able to teach others, and the Universitie shall breed such as shall be fit to serve the Church and Common-wealth. And indeed this was the end of the erection of schools and universities. 1. To bring forth men able to teach in the Church. 2. Men fit to govern the Common-wealth. Of which we are now to speak.

[Page]

CHAP. VII.

Of honouring spiritual fathers in the Church. The excellency and necessity of their calling. Four sorts of ministers in the Church. 1. The thief. 2. The [...]. 3. The wolfe. 4. The good shepherd, whose duties are. 1. To be an example to his [...] 1. In himself. 2. In his family. The peoples duty answerable to this. 2. To use his talent for their good. Rules for doctrine, and conversation. The peoples duty. 1. To know their own shepherd. 2. To obey and follow him. 3. To give him double [...] 1. [...]. 2. of maintenante.

ANd first, of those that are to instruct and govern the Church. These are called1 Cor. 4 15. fathers. The Apostle calleth himself a father And so they are called not onelyJudg. [...]. 10. by the Church of Christ, but by Mitah an Idolater. He hired a Levite to be a18. 19. father and a priest. The Idolatrous Tribe of Dan use the very same words, they bid the Levite to come and be their father.

And because, as was said before, all paternity is originally in God, and from him communicated to Christ, whose fatherhood towards the Church is no other but as he is the onely priest and prophet of the new Testament, and because God is fons omnis boni, the fountain of all good, therefore he must needs have this propertyEsa. 9. of goodnes, to be [...] communicative, that others may partake of his goodnes; and therefore he made the world by creating it at the first, and not onely so, but by a second creation renewed and restored all by Christ, into whom they that are mystically incorporated, are admitted to that [...] that coestial city or corporation, where they shall be partakers of all that goodnes and glory, which is in God.

And God having purposed to create the world for their purpose, made it with three divisions, or distinct places. 1. Heaven to be his [...] or place of reward. 2. Earth to be his [...] a worke house. And thirdly Hell his [...] prison. To the end that men exercising themselves here in this world, which is the worke house, according to the grace received. and the talent given them, might either be rewarded with eternal felitity in Heaven, or punisht with eternal misery in Hell. So that the earth being made for a place of exercise, and Heaven for a place of reward, the world was made for the Church, and consequently all those [...] the natural to beget a holy seed; and the [...] also for education, and this last, the fatherhood of the Prophets and teachers in schools and universities, are all of them ordained to prepare and fit men for this fatherhood in the Church, and for the furthering of their paternal power in the work of the ministry, this being the principal paternity, and other fathers being but as pales and rayles to the [...], to keep all within their due! bounds, thereby to set this worke the better forward. For we may see, that the Apostle setteth them in this order, [...] that Christ did byEphes. 4. 12. his descending, his passion &c. was to this end. First, to gather together the Saints; which was to be [...]. Secondly by the work of the ministry, by which they being gathered, then cometh the third thing, which is, to build them up by faith, knowledge and vertue, as in verse 13. they being as S. Peter calls them, living stones, 13 and so consequently they are to be partakers of [...] the growth or increase till they1 pet. 2. 5. come to the fulnes of the stature of Christ, being joyned togetherwith Christ the head, here by the spirit, and hereafter by perfect fruition of his presence; and this was the chief and great work of all other, for which all others [...] ordained, for which schooles were founded, and the ministery ordained, and commonwealthes established. And therefore Saint Paul saith, let no man glory in men, for all1 Cor 3. 21 things are yours, speaking of the Church, things present, and things to come &c.22. And you are Christs, and Christ is Gods.13.

Thus we seethe institution, ordination, and (withall) the end of those which be lawfully called to become fathers in the Church, and what account we are to make of this work, seeing that families, schooles, and commonwealths were established, yea the whole world created for this which is effected by the worke of the ministery, the building up of the Church. And it is the want of due consideration [Page] herein that hath brought that confusion and disturbance into the world, which we daily see.

For whereas this ought to be the thing [...] which we ought all anhelare, to breath after; and the Prophet sayes, that Regeserunt nutritii & Reginae nutrices [...], Kings Esa. 49. 23. shall be thy nursing fathers, and Queens thy nursing mothers, that is, of the Church, and that their duty is nutrire, whereby the churches estate might be the more glorious. Some according to Ezeckiels Princes, think, that when they are [...] Exe7. 11. 1. 2. to high places, that the end for which they were so preferred is, but to soake in3. the broth, to live at ease, or to do what they list, as Jezebel said, and all their1 Kin. 21. 7. care is but to have pacem in [...] suis, peace in their dayes, and that outward peace,2 Kin. 20. 19. that invasions, tumults, and broyles may not hinder them in their ease and pleasures.psal. 49. 20. And on the other side, when subjects are such as king David speaks of, men (indeed) made to be in honour, but become without understanding, that they know no other good but bonum sensibile, their bellies, tables, furniture for their houses &c. set their affections (in the Apostles phrase) on earthly things, [...] Col. 3. 2. and so make that commutation which our Saviour speaks of, gain the world, and lose their soules, they would soon bring this purpose of God to none effect, if heMath. 16. 26. laid not his helping to hand by this work of the ministry.

And because they look onely at the [...] sensibile, hence is their base account they hold of this ministery, and that because of the outward appearance by which they judge: we see, that after Saint Paul had given forth great words concerning2 Cor. 4. 5. the power of his ministery, that it was mighty through Christ to cast down strong6. 7. holds &c. yet as appears by his words after, the Corinthians contemn all this, because they looked on things according to the outward appearance. In our Saviour himself was al the fulnes of the Godhead, this power was [...] none so ful as in him;Coloss. 2. 9. yet because, as the prophet speaks, when he was seen, there was no beauty in him that he should be desired, in [...] of the outward appearance. We see how heEsa. 53. 2. [...] was handled on earth, scorned and [...] by the [...] and Pharisees, and the [...]. 23. 11. rest of the Jews, and by [...], and his men of war, they did [...] set him at nought, and [...] scoff at him, so that this calling which God had so highly advanced, the world set at nought and scoffe at it. And so the prophets were used before; for Ahaziahs servants in derision called Eliah the man of God, els why should he have called for fire from heaven to consume them? And [...] courtiers2 [...]. 1. 9. were likewise pleased to vent their scorne upon Elisha: why came this mad9. 11. fellow to thee.

But in this point the comfort is, there is a good distinction observed by David, psal. 52 9. I will hope in thy name, saith he, for thy Saints like it well, (as the common translation hath it) but the new (which is better) saith, I will wait on thy name, for it is good before thy Saints. There is bonum coram Sanctis, & bonum coram mundo, the Saints have one thing good in their estimation, and the world another. The world would think it an idle humour in a man to praise God by siuging to him, but the Saints like it well. So that it is not the good conceit a man hath of himself (as the Apostle speaks) that shall help him, nor others commendations of him, but he whom the Lord commendeth may comfort himself in2 Cor. 10. 18. Gods approbation.

We will now come to the particular duties of the minister.

The Apostl, e when he speaks of [...] the things appertaining to God, he shews the end of the ministerie or priesthood of the Gospel, viz. That he is to stand and appear for us in the things which concern God, or when we have toHeb. 5. 1. deale with God: therefore he saith, that the priest is taken from among men, that is, being fitted by education (of which before) he is selected out of the ordinary sort of men, and ordained for men in things pertaining to God, that is to execute the offices of the Church in our stead before God. so that this being a place of honour, no man ought to thrust himself into the ministry, but to expect till he shall be thought fit, and be [...] lawfully called. No man taketh this honour upon him, but he that is called of God as Aaron. Now Gods calling is known by his gifts, wherby he fits men, by the talent he bestowes, which when we have, then we are inwardly called of God; and then having the gift [...] that is, the power to administer holy [...], by imposition of hands, as the [Page] Apostle speaks, we are then outwardly called by the Church. And being thus1 Tim. 4. 14. called, we are to performe the duties that belong to us, of which I shall now speak.

The duties of the ministers of the Gospel we shall finde set down in several places of Scripture, as John 10. 1. Tim. 3. Tit. 1. from which we shall deduce them.

In the tenth of Saint John we finde four sorts of shepherds mentioned, threeJo. 10. bad, and one good. 1. The thief. 2. The hireling. 3. The wolfe. 4. The good shepherd.

1. They are distinguished by our Saviour. 1. By their calling, which is either lawful or unlawful. The thief hath no lawful calling, as the second and third have, for he hath no lawful entrance, he wants his inward calling, when he wants his talent to enable him, and then being admitted by savour of reward, he hath no outward calling, he comes in by vsurpation, which cannot give any man a right. And thus he that comes not in by the ordinary way setled in the Church, comes not in by the door, nor according to Christs institution; for he that entreth not in by the door into the sheepfold, but climbeth another way, the same is a thief. Of this sort Gods speaks by the prophet, I have not sent them, yet they ran; I have notJer. 23. 21. spoken to them, yet they prophecied.

There [...] two wayes whereby such men creep in. First per gratiam by favour. Secondly per munus, by gift or reward, both mentioned and prohibited in one verse.

1. Per Gratiam, by favour, is when a man is admitted either at the suit of some

Deut. 16. 19.

great man or friend, or for alliance or kindred sake: this is respecting of persons without regard to the qualities of the men, which in Leo's opinion was very absurd, that men of quality should be neglected, and ignorant preferred. And this must needs be when any are admitted upon these respects; multanos iniqua sacere cogit affectus dum propinquitatem respicimus, saith Saint Jerome; when by affection or alliance we look on men, we are forced to do many things [...]. But if we will follow Saint Chrysostomes rule, Qui vult alterum ad officium sacerdotale pertrahere suf ficere non judico testimonium quod opinione collegerit, sed ut ejus [...] qui eligitur, noscat diligenter, he that will make a minister, must not only go by opinion, but his knowledge of him. And the reason he gives is, Qui ordinat indignos eisdem [...] poenis, quibus illi qui indigne [...] ordinati, he that ordains unworthy ministers, is liable to such punishment as the party is subject to which is unworthily ordained.

2. Per munus, by reward is the other. The first must be the fault but of one that is, the admitter, this is the fault of two, of him that admits, and him that is admitted. 1. The Bishop that by or for reward lets in any such, that ordaines such as have not the gifts of the minde, but the gifts of the hand. 2. To such as attempt to come in that way, Saint Ambrose denounceth this curse, Lepram cum Giezi a sancto se suscepisse credant Elizeiore, qui gradum sacerdotalem se [...] pecuniis comparare, let them be sure to have taken the leprosie of Gehazi from the mouth of holy Elisha, that think to obtain the Priesthood by money. Therefore it behoveth Bishops, according to S. Pauls [...] to Timothy, to take heed of cita impositio, lay hands suddenly on no man, neither be partaker of other mens sinnes: for (as is

1 Tim. 5. 22 [...]

said before) he that brings unworthy men into the ministery, is accessory to the offences they commit, and liable to the punishment they deserve. This is the first thing, that there be a lawful entrance, by the door, a lawful calling, not a comming in at the window, like a thief; for [...] malo [...] principto, difficile bono perficiuntur exitu, whatsoever hath an ill beginning can very hardly have a good end. God never blesseth the labours of such as come not in at the door. And Saint Augustine hath this observation; Diligendus est Pastor, tolerandus est mercenarius, sed cavendus est latro. The good shepherd is to be beloved, the hireling to be tolerated, but the thief is to be taken [...] of.

2. They are distinguished by another mark, which puts a difference between the other two, the hireling and the wolfe, and the true shepherd: for though they come in right, yet they want that [...] or [...] that purpose and intention when they enter, which was in the Apostle, and is in every true shepherd, thou knowest [Page] (saith the Apostle) my manner of life, and my purpose &c. Which is well [...] 2 Tim. 3. 10. elswhere to be [...] a natural care of the [...], as if there were some that had spuriam curam, a bastard care. They that have not this purpose of heart,phil. 2. 20. are called Mercenarii, which have no care of feeding the flock, but of feeding themselves, and therefore when they see the wolf, they flec because they careJo. 10. 13. not for the flock. Their tooles or instruments, are as the prophet calls them, [...] pastoris stul i, the instruments of a soolish shepherd, which the fathersZack. 11. 15. terme forcipes & muletrum, a paire of sizers for the fleece, and a payle for the milk. And therefore when the flock is in any danger, they regard it not, but if there be the least danger of the milk or wooll, then they bestir themselves with the instruments of a foolish shepherd. The Jews call them such as draw neer to the Ark for the Corban, for the offering box; they cared not what became of the law, so the corban sped well. It was prophecied of the stock of Eli, that1 Sam. 2. 36. they should say, put me into the Priests office, that I may eate a piece of bread, and get a piece of silver, this was their end. Abiathar a wicked man was of his seed, and was displaced by Solomon, and Zadok put in his room. And for want of this care of the flock it is, that others turne wolves, such as are all false teachers who for lucre or ambition, or some such sinister ends, pervert the truth, and instead of feeding the flock, poison them with heresies and errours contrary to the received doctrine of the Church; such, if a presecutor or false teacher come with authority, will flie, nay, as the Apostle speaks, they will not onely fly, but also become wolves themselves, for of such he prophecied saying, that grievous wolvesAct. 20. 29. should enter, not sparing the flock. The Apostle would have us to mark the issue or end of their conversation that speak the word of God to us. Now this [...] or issue, marrs all, it discovers the mercenary, and the wolf; for if the wolfHeb. 13. 7. come, if persecution arise, either they will flie, as the mercenary, or turn wolves too, and help to worry the flock; for even among your selves (saith the Apostle) shall men arise teaching perverse things, such of you as have been shepherds shall turn wolves. So that whether he be for his belly, as the first, or degenerate toAct. 20. 29. 30 a wolf, as the last, they are both distinguished from the good shepherd. Yet they are to be obeyed as pastors, because they come in the right way, obediendum est male, an evil man must be obeyed, though not ad malum, in that which is ill: of which before in the Magistrate. But the end of these, is wosul acording to the prophet; wo, unto the shepherds that feed themselves. Ye [...] the fat and cloth you [...] the wooll, yee kill them that are fed, but yea feed not theEzek. 34. 2. 3. flock.

4. The good shepherd is the last sort, who as he comes in the right way, Math. 22. 12. So he is not to abuse his place after he is entred, as the evil shepherd doth, but to perform the duties of it, which duties are. 1. To shew his flock a good example. 2. To employ his talent for their good. 3. To converse with them, as he ought.

1 He must be an example. He must lead the flock, as our Saviour expresseth it after the manner of the Easterne countries, who drave not their sheep before them, but the sheep followed them. The Apostle describeth it more plainly by the wordJo. 10. 3. 4. Typus: he must be Typus, as the iron that gives a forme to the mony by making1 Tim. 4. 12. an impression on it. As the iron hath the same forme in it, which it stampes on the coyne, so must the minister by his example, represent what by his doctrine heTir. 2. 3. would have the [...] to be. The same word is vsed in other places, it is used1 pet. 5. 3. by Saint Peter, bidding such men to be ensamples to the flock. It was Moses hisDeut. 33. 8. order, in the first place the priest was to have [...] integrity of life, andNumb. 17. 8. then Vrim light or learning. And it pleased God to make it a signe of Aarons cal. ling to the Priesthood. That his rod was virga [...] a fruit bearing rod, to shew, that the priest, when he uses the pastoral rod for government and discipline, must not be unfruitful himself, but must be an example in holy life, and good works, which are the fruits of the spirit. So was it in Christ our Prototype, as Saint Luke speaks, Cepit [...] & docere, [...] began both to do and to teach; to do first,Act. 1. 1. and to teach after. The like Saint Paul (when he handleth this point ex professo) tells both [...] and Titus, that a minister must be blamelesse by his example,1 Tim. 3. 2. without spot and unreproveable. So then he must be ex mplam or dux gregis, heTit. 1. 6. [Page] must be typus, a pattern or example, he must do, and then teach. This example he may be two wayes.

1. In himself, which is as you see before in S. Pauls direction to Timothy, and Titus, to be [...], without spot; which hath relation to that in the law, No man Levit. 21. 214 that bath a blemish, or is mishapen in his body, of the seed of Aaron the Priest, was to come nigh to offer the Lords offering. This was required under the Law, to preserve the outward honour and dignity of the Priesthood the better, and though in that regard it may be of moral use, yet withal hereby was typified, that innocency and freedom from all spiritual blemishes of sin which should be in the Ministers of the gospel.1 Cor. 6. 3. They should be free from all spot, because no offence should be given; that no scandal should be given to the weak brother within, nor to the adversary without. This made the Apostle so careful to avoid not onely scandal, but all occasion of scandal, 2 Cor. 8. 20. that when alms were sent to poor brethren, by the care of the Apostles, he would not carry it alone, but would have one go with him, that there might be no suspicion of fraud, that so he might [...], provide things honest, not onely in the sight of God, but before men also, and that the adversarie might have no occasion to speak evil. Therefore the Disciples marvelled, when they found Christ talking with a woman alone, because it was not his custom to do any thing which might cause slander or suspicion. Thus much for the ge [...]. We will now set the four vertues which the Apostle requires to be in him, and the four spots which are opposit.

1. The first is, that he be [...], temperans or continens, temperate and chast,

Tit. 1. 8.

whether in a married or single estate. The opposite to this is in Tim. 3. 2. not to be content with one Wife; so continency or single life is the vertue: incontinency or polygamie the thing forbidden.

2. The second is, that he must be [...], vigilant, or [...], not given to wine. The opposite is in the next verse, one given to wine, transiens ad vinum, a tavernhunter: for the lust of the body, and the pleasure of the taste, must both be qualified in him.

3. The next is, he must be [...], sober: which Chrysostome distinguishes from the

1 Tim. 3. 2, 3

former, and is opposite, not to the inordinate desires of meat and drink, but to the passions of the soul, which are called [...], irascible, it moderates the passion of

Tit. 1. 7.

anger. The vertue required is mentioned, 2 Tim. 2. 24. mildenesse; he must be no striker, not furious, but one that will bear injuries, and labour with meeknesse to reclaim those that erre.

4. Lastly, he must be [...], grave and modest, of good behaviour; which the Councils refer to habitum, his apparel, gestum, his gesture, incessum, his gate, he

2 Tim. 2. 22.

must not be light in his behaviour. The opposite to which is, not to fly youthful lusts

1 Tim. 3. 7.

and light carriage. To these four, we must adde that which the Apostle mentions, he must so carry himself, that he may have a good report of them that that are Without; for it is not enough to be commended by those of his own profession or religion, by birds of his own feather; but so, that his very enemies may say, He is a man fit for this sacred calling, and may be converted by his example.

2. He must be an example in his houshold by his example; for according to S. Paul, he must rulewell his own house: which must be in 3 points. 1. They must be brought up by him in the true faith. 2. He must keep them in subjection, that they be not unruly, but obedient; for if he be not able to keep his own under, but that they will be refractory, it argueth, that he is either negligent, or remisse and fainthearted, and therefore unfit to rule the Church. 3. Lastly, he must make them examples of reverence, 1 Tim. 3. 4. gravity, sobriety, and modesty, [...], that they be not accused of riot, surfet, and excesse. And in these two respects the Pastor must be exemplum gregis.

The duty of the people must be conformable and answerable to that of the Pastor. If it be his duty to be Typus gregis, a pattern to the flock; it is the flocks duty to be antitypus pastoris, [...], the Pastors antitype, by following his good example, as the iron that gives the stamp, and the coyn stamped, have the same figure. They must [...], become imitators of them, as the Apostle adviseth, Remember them that have the rule over you, Whose faith follow, &c. Have an eye to them that teach, andHeb. 13. 7. imitate their example, ut domus presbyteri sit Magistra disciplinae publicae, that the house of the Priest be the rule of publick discipline. 2. The next duty of the Minister, is the employing his talent, or the use of those gifts which he hath gotten in the schools; [Page] for Nemo accipit dona propter se, no man hath any gifts for himself onely; but to use them, as [...] by the Parable of the talents. 1. He must be [...], able to teach Matth. 25. others: now it is well observed that the Verb docere, to teach, governeth two accusative cases: as in the Prophet, Quem doccbit scientiam? Whom shall he teach Esay 28. 9. knowledge? There is a quem, whom they shall teach, and a quid, what they shall teach. For there are many in these times, that have the quem, a people to teach, but not scientiam; many are Teachers, but want the knowledge to teach: these were never sent by God. It is strange what hatred God did beare to the Asse. He would have the [...] born of all creatures to be offered, but the foal of the asse might not come within the Sanctuary, but the neck of it was to be broken. Hesychius and others, interpretExod. 13. 13. the asse to be illiteratum, the illiterate man, and surely he that is such ought not to come into the Lords Sanctuary. The Prophet saith in the person of God to such, Because thou hast rejected knowledge, I will also reject thee, that thou shalt be no Priest Hos. 4. 6. to me. And Moses saith of the Levites, They shall teach Jacob thy judgements and Israel thy Law. And the Prophet saith, the Priests lips should preserve knowledge, thatDeut. 33. 10. is, he should have ability to teach. Aquinas, and some of the latter Schoolmen, handling the question, what is meant by ability to teach, distinguish between competentem, & eminentem scientiam, competent and eminent knowledge, and resolve that a Pastor must have competentem scientiam at least, though not eminentem. Now what this competens scientia is, the Apostle determines in one place, Tit. 1. 9. viz. He must beTit. 1. 9. [...], able to hold fast the true doctrine, when any Heretick shall seek to take it from him: and this he must do [...], by learning. 2. He must be [...], able to exhort and comfort. 3 He must be [...], able to confute and convince all gain-sayers, and opposers of the truth, and this is the Comment on that place, as I take it.

Now unto this is opposite a Novice. He must not be a Novice that enters into this1 Tim. 3. 6. Ministery; but as the Apostle elswhere saith, he must be nourished up in the words of 4. 6. faith and good doctrine: and after his ordination he must not rest there, but [...], proficere, study more and more, and stir up his [...], till they burn brighter, stir up 16. the gift of God which is in him. And the practise of this is that which getteth him honour: for [...], they that labour, are worthy of double honour, by putting2 Tim. 1. 6. their gifts to use. He must preach the word in season, and out of season; and that upon4. 2. necessity (as the Apostle tells us) for, vae mihi nisi evangelizavero, woe unto me if 1 1 Cor. 9. 16. preach not the Gospel: yet we must know that the Apostles [...], be instant in season and out of season, is not meant, as people would have it, as if a Minister must preach continually, or when soever the people will: but as in season is upon ordinary dayes and occasions, so out of season is upon extraordinary occasions, when the necessity of the Church requires: when either some great calamity, oraflliction, or benefit calls upon us; not (as some would have it) to make the duty of the Pastor infinite; for it is one thing to be instant, and another thing to preach: a man may be instant, and yet not preach alwayes.

2. Concerning the manner of doctrine, there were three faults (mentioned by the2 Tim. 4. 4. Apostle) crept into the Church. 1. [...], Desire of novelties or fables, which ariseth2 Cor. 11. 4. out of a fulnesse in men, that they cannot abide to hear a thing often, but must have novelties; another Jesus must be preached to them. 2. The next is curiosity Tit. 3. 9. about questions of no profit, [...], they will have high points or unprofitable handled, in which they are so intangled, that they cannot get out, and neglect practical points. 3. The last is pruritus aurium, itching ears, a desire to hear a2 Tim. 4. 3. declamation out of a Pulpit, to hear a sermon with fine phrase, pleasing the ear, but doing the soul no good. Against all these the Apostle prescribeth a form. 1. That they teach sound doctrine that cannot be condemned. It must be [...],Tit. 2. sound and sincere, not corrupt with fables or false doctrine, and they must not1. strive about things that profit not. 2. Against the second [...], he prescribes, [...]. that as his doctrine must be sound and true, so he must teach those things,2 Tim. 2. 14. Qua sunt bona & utilia hominibus, good and profitable unto men. 3. AgainstTit. 3. 8. the third, though he must not affect the pleasing of itching ears, by too much nicenesse about words, yet 1. his matter must be such as that he need not to give place, in regard of the stuffe, to any, and that the expression be grave and decent, not light nor neglected. The Apostle saith, that [...] he were[Page]rude in speech, yet not in knowledge. 2, And for keeping of his Auditors together [...] 2 Cor. 11. 6. must have vetera & nova, both new and old, not new doctrine, but new wayes of expression: the doctrine may be al one, yet the manner of delivery may be diverse, he must have new parables, new arguments. 3. He must have a perspicuous and methodical way, an orderly delivery, [...] like a cunning workman, rightly dividing 2 Tim. 2. 15. the word, which as the Apostle saith, is like a two edged sword. Preaching mustHeb. 4. [...]. have two edges; for it was a fault complained of by S. Augustine, against Preachers of his time, their preaching had but one edge, and the back did as much harm as the edge did good; they meet not with two extreams, as when they speak of obedience, they so speak of it, as that they would have a man never to disobey: and when they speak of peace, they seem to take away all differences, though the cause be just, and necessary, as if we must be at peace with the wicked. 4 Lastly, he must deliverTit. 2. 7. that he speaks with authority, gravity, and modesty, knowing that the word is not his own, but the everlasting truth of God.

2. The next point after doctrine is exhortation. And in this there is a common [...], that teachers are impatient of their hearers amendment, if they tell them of their [...] twice, and they amend not, they give over, whereas the Apostles counsel is, to 2 Tim. 4 2. exhort with al long-suffering and doctrine. They are to convince the judgment [...] with doctrine, and then with long-suffering to expect their conversion, [...],2 Tim. 2. 25. waiting if God at any time will give them repentance.

3. They must first arguere, prove the fault, and then redarguere, reprove the person; not as the common fashion is, first reprove, and then prove. Now in [...] of the persons to be reproved, these rules are to be observed.

1. If the person be onely drawn into a fault by infirmity, then to reprove in meeknesse and humility. Galat. 6. 1.

2. If it be done in contempt, then to rebuke him, (as the Apostle directs) with all

Tit. 2. 15.

authority.

3. If he be slow of nature: then to rebuke him sharply and roundly.

1. 13.

4. If he sin openly, if a publick sault be commited, then rebuke him openly, that others may fear.

1 Tim. 5. 20.

4. For disproving or confuting the adversary, in wch there are 4 ends to be aimed at 1. To convince him, and so stop his mouth if it may be. 2. If that cannot be done,Tit. 1. 9. yet to confound him and make him ashamed. 3. If not that, yet that he may condemn2. 8. himself, his conscience may tel him that he is an errour. 4. If yet he persist, then however3. 11. his folly will be manifest to all men by reproving him, hereby others may be2 Tim. 3. 9. warned to take heedof him.

The Application of all this may be gathered from what we finde in Ezekiel and Zacharie Ezek. 34. 4. against the evil shepherds, whose properties are by them described, opposite tozach. 11. 16. those which S. Paul requireth in a true shepherd, and from all of them we may gather1 Thes. 5. 14. how a good Pastor ought to apply himself to the several necessities of his flock; of which some are infirm [...], weak spirited, these must be comforted; some are broken hearted, and these he must binde up; some he calleth [...], weak persons; novices that have not [...] overcome their corruptions, these must be upholden and borne withall; some are depulsi, strayed away, which are either [...], unruly men, and these must be admonished, that they may hear of it; or such as are led away into heresies and [...], and these must be sought out and reclaimed.

5. The next point is concerning his conversation with other men, [...], for herein likewise is [...], that communication of spiritual things, which people haveGal. 6. from their Pastor: it is not only in doctrine, and sacraments, but also in his conversation with them. Wherein he must be, 1. [...], hospitalis, given to hospitality. 2. [...],1 Tim. 3. 2 very friendly to all that are well given. 3. [...], a just dealer towards all; and becauseTit. 1. 8. there may be summum jus, rigour of justice in holding or exacting his own, therefore1 Tim. 3. 3. he must be [...], no brawler, and consequently [...], patient, or rather one that is equitable, and stands not upon strict right; the opposite to which is forbidden by the Apostle, who saith, he must not be [...], self-willed or obstinate, that will not remitTit. 1. 7 or yield any thing. And because questions of right are usually about temporal things, therefore in order thereto, he must not be [...], a lover of money, so as to intangle2 Tim. 4. 2. himself in worldly matters that he cannot attend his calling, nor one that seeks them by unlawful gain, he must [...]. And thus much for the Pastors duty.

[Page] 1. Now the duties of the people to the Pastor, are. 1. They must be (according to the mark of true sheep, set down by our Saviour) as sheep knowing their own shepherd, John 10. 4. and able to discern him from a stranger. And thus knowing him, to keep within his fold, and not to wander after other shepherds. They must (as the Apostle speaks) know them which labour among them. For it is a great disheartning to a Minister, that1 [...]. 5. 12. though he take much pains with his flock, yet [...] they hear of another, that is [...] lingua [...], hath a voluble [...], though he have onely [...] verborum, the froth of seeming good [...], and little substance, yet the last shall be preferred, and they will [...] their own and follow the other. They must not give [...] to [...] and [...], and be seduced by them to the by-paths of errour.

2. The second duty is obedience to their Pastor, whether it be by following him,John 10. 4. as our Saviour, speaking of the good [...], saith, The sheep follow him; or by being perswaded by him, [...], (as the word [...]) which is, when they professeHeb. 13. 17. they will submit to be ruled in their judgement and practise by him, and withall do [...], submit or give place, though they be not perswaded, till they be better perswaded; when they will suspend their own judgement, till they be better informed; for without this the other is but [...] obedience. For he that said he would not go, and yet afterward went, did hisfather more honour, then he that made as ifhe would go, but did not. To follow a Pastor therefore is another thing, then to professe and say we will follow him; there is more required, viz. to follow him in our practise, and to submit our judgement to his, knowing that he is [...] over [...] by God, to direct and guide us in matters of our souls: Discentem opotet [...]; it is true in all arts and sciences: and if we will be scholars in Christs school, we must not [...] our judgement to the judgement of the Church, but submit thereto, and to our own Pastor in special, unlesse it appear evidently that he is in an errour, (which may [...] be known) [...] without this, we can [...] obey or follow in our [...]. It is most true which S. Augustine saith, Pertinet ad nos cura, ad vos obedientia, ad nos vigilantia pastoralis, De verb. Dom. in [...]. ser. 62 ad vos humilitas gregis; The care belongs to us, and obedience to you, pastoral watching is ours, the humility of the flock is [...]. When [...] was [...] in Moses his room, he was to come to Eleazar the Priest: and at his word he must go out, and at his word he must come in, for Eleazar must ask [...] of God for him. This was Gods order which was never [...]. though now it be neglected: and though men ask the counsel of the Lawyer for their [...], and of the Physitian for their bodie, and follow their directions, yet the Minister is not thought fit to [...] them for their fouls, but here every one can give counsel as well as the Minister.

3. They must give the Minister honour, double honour. They which labour, [...],1 Tim. 5. 17 which take extraordinary pains in the word and doctrine (for the emphasis lies in that word) let them be counted worthy of double honour, [...] the Apostle.

1. The honour of reverence, which extends both to our judgement and [...]. In our judgement, by having a reverent [...] of them, [...], Phil. 2. 29. honour them highly; and then in our affection, a singular degree of love is due to them, The Apostle saith, they must be [...] highly in love. We beseech you brethren to know them 1 Thes. 5. 12. which labour among you, and are over you in the Lord, and [...] you, and to esteem 13. them very highly for their works sake.

2. The honour of maintenance. Let him that is taught in the word communicate to Gal. 6. 6. him that teacheth in all good things, faith the Apostle. God threatens in Zachary, that whereas he had broken one staff, if the [...] wages were not [...], he would Zach. 11. 4. break both, and what can then follow in the Church, but Barbarifine and Ignorance, and by consequence Epicurisnie and Atheisme. When men are sick, they can send for the Minister to comfort them, then they think of Heaven, when they must leave the Earth, but when they are recovered, there is no [...] use of him, or when they are in health, they regard him not. It is well expressed by the Prophet, when there were great droughts or rains, or [...] weather, they remembred God and called Hos. 7. 14. to him, but when they had what they desired, when they had got in their corn & wine, they rebelled against him But God protests against this dealing, he wil not be so mocked Remember me in the dayes of thy youth, and in thy wealth els [...] shalt have no answer Eccles. 12. 1. of me, when the evil dayes come. S. Augustine commenting upon the words before recited [they which labour in the word and doctrine, let them be counted worthy of double [...]] saith, Scilicet [...] obediant, & exteriora [...],[Page] [...] in Tit. 1. 5. sed et terr. [...]. This double honour is not onely to obey in spiritual things, [...] to them in temporals. For good [...] of the word ought not to be [...] with high honour onely, but with earthly [...] too. that [...] may not be [...] 1 Cor. 9. 13. sad and [...] in the want of [...] to [...] their charge, and may also [...] 14. in their [...] obedience in [...] matters. [...] not (saith Saint [...]) that they which minister about holy things, [...] of things of the [...], and they which wait at the Altar, are [...] with the Altar, even so hath the Lord [...], that they which preach the [...], should live of the [...]. [...] is [...] ordinance, not our benevolence. We are not at our liberty, but tied to it by [...]; and the minister hath power from God to demand it [...] his own. And thereupon it is that Saint [...] speaking of Saint [...] in this very point [...], [...] [...] lib. de. passtorib. c 2 [...] 2 Thess. 3. 8 surpata, sed [...], that though the Apostle chose rather to work with [...],1 Cor. 9. 12. and did not require milk from his sheep, yet he told the [...] that he had power to have taken it, and that his fellow Apostles vsed this [...], not as usurped, [...] as given them, [...] by God. And [...] it [...] but reason, [...] Apostle saith, If we have so vn unto you [...] things, is it a [...] thing if we2 Cor. 10. 15. reape your carnal things. But to conclude this point. The [...] of [...] honour performed is from the want of [...]. It was Saint [...] hope of the Corinthians, that when their faith [...], his means would be [...]. And so [...] it be of ours, if your faith encrease, we shall be crowned and [...], and where this is wanting, we cannot expect it.

Concerning the difference of Bishops and [...], that they are [...] orders, and that the Bishop is superiour not [...] [...], but [...], and that by divine right, the reverend author hath fully proved it in his [...] to [...] [...] first in latine, and lately translated into English, wherein any [...] man may finde full satisfaction. And [...] the power of the Priest or Minister of the Gospel in binding and loosing, read a learned sermon made [...] the Author on this subject, on John 20. 23. published among his other sermons.

CHAP. VIII.

Of fathers of our country, Magistrates. The dutie of all towards their own country. God the first magistrate. Magistracy Gods [...]. Power of life and death givento kings by [...], not by the people. Addition. 31. That regal power is [...] from God, proved out of the authors other writings. The [...] of magistracy. [...] To preserve true religion. 2. To maintain outward [...]. Magistrates [...] to shepherds in three respects. The [...] of the [...] power, via of kings, and of inferiour officers. The duties ofsubjects to their Prince.

AFter the fatherhood of the Church, order requireth, [...] of those, whom even nature and the Heathen by the light of [...] have reputedGen. 45 8. and termed Patres [...], fathers of the country; which are [...]. [...] Judg. 5. 7. which sort the chief (as hath been shewed) are in Scripture called fathers, as [...], and the women mothers, as [...], a mother in Israel. And because their [...] is Pater [...], God hath commended the countries care especially to every [...]. For this end it was, that when God commanded [...] to leave his fathersGen. 12. 1. house, he gives the country precedence, and sets it before kindred and fatherspsal. 137. 4. house: and we see what tears the people of God shed when they [...] carried [...]. 1. 4. out of their own country into a strange land, and when [...] required them to sing the Lords song in a strange land, [...] would not. And [...] psal. 137. 1. hearing of the misery of Jerusalem and his country men, sate down and [...]. On the other side, when the Lord [...] again the captivity of [...], when the people were restored to their country, they were so over joyed, that they seemed [Page] to be in an extasie, they were like to them that dreame, they would scarce beleeve that which they saw. And indeed a mans country and the good of it being bonum totius, every mans good, a general blessing, it ought to be preferred before bonum partis, a particular good; every man, especially the prince and Magistrate ought to have a chief care over it. We see, that when the body is in danger, men are willing to endure the [...] of a member, opening of a vein, or scarifying, for the health of the whole We may see this care in the very Heathen, both in word and deed, as first what they say in matter of profit; unicui (que) pluris facienda est vtilitas communis, quam propria, the common benefit is to be regarded before a mans peculiar commodity. And for matter of danger; [...] saluti privata [...] est postponenda, private safety is to be negelected, when the common comes in competition. And they go a little further, that men are tied in such an obligation to their country, ut nemo [...] parem refert gratiam, etiamsi vitam impendat, a man can never be grateful enough to his country, though he lose his life for the good of it. And this they made good in deed as well as in word: as appeareth by [...] king of Athens, that to save his country from the conquest of the Dorians,Sigon. willingly lost his life: and by Horatius Cocles, that to save Rome from Porsennas Liv. Army adventured his life to the admiration of all ages. This being their Maxime in this point, pro patria [...] honestius ducitur, quam vivendo patriam & honestatem deserere, That it was far more honourable to die in a good cause for the country, then by living to leave the country and honour both.

Now concerning Magistracy it self, we finde it to be properly and originally in God, and that he exercised it by himself at first immediately, as we may see in three several cases.

1. In judgeing the Angels that kept not their first state. 2. In sentencing Adam, Judg. 6. Eve, and the serpent. 3. In the doome of Cain for murdering his brother. AllGen. 3. 4. 11. which make it evidently [...], that Magistracy properly is Gods own prerogative. Afterwards it came to man by Gods institution and ordinance, omnis enim potestas a Deo est, there is no power but of God.Rom. 13. 1.

When Cain had been censured by God for his cruel fratricide, and (as the text saith) went out [...] the presence of the Lord (his native country) and began to encrease in his [...], he built a City, and the first that we read of, and his posterity encreasing and inventing Arts, they began to [...] common-wealth in it. Lamech, by reason that his sons Jubal and Tubal were inventers of arts useful for the common-wealth, grew to that insolency, that he would beare no injury at any mans hands, but would be his own judge, and oppresse others at his pleasure. This city of Cains, where Lamech and his sons lived, made the godly first to band themselves together, and to take order for their defence; for after Enos Seths son, when Seth also began to be generative, and to encrease, they made open profession of the name of God, being a distinct body by themselves; so that here was City against City, and this was the first occasion of civil government.

And indeed [...] potestas the [...] power had been sufficient to have governed the whole world; but that (as the Prophet speaks) some men in processe of time were like the horse and mule, whose mouthes must be held in with bit andpsal. 32. 10. bridle, which produced another larger government, which should be more powerful to rule such kinde of unruly people, which was by giving [...] vita et necis, power of life and death to one man, which because the people could not give, for [...] est Dominus [...], no man hath power over his own life, and therefore none can give that to another, which he hath not in himself; therefore it is, that God, who hath absolute dominion and power of life and death, put the sword into the hand of the supreame Magistrate, and appointed that the people should be subject to him; which was wel liked by al upon this ground, [...] timere unum quam multos, It is better to feare one, then many. Better one wolf then many, to put mans life in continual hazzard.

And now came in magistracy with power of life and death, to be Gods own [...]. For when after the flood people began to multiply, and that God foresaw that wickednes would encrease among men, even to cruelty, he made anGen 9. 6. [...] for Magistracy, and gave the sword into one mans hand, to execute vengeance, and to do justice, [...] shedding his blood, that [...] the blood of other men: [Page] which power of life and death, we do not finde to be granted by God before the flood. And soon after we, read that Melchisedech (whom diverse writers agree to14. 18. be Sem) took upon him the title and power of a king, to defend Gods people from Nimrod and his fellow hunters.

This power of life and death, manifestly proves, that [...] never had nor couldAddit. That. [...] power is onely from God. have their power from the people, or from any other but from God alone. And that this was the positive [...] of this learned Author, is manifest by his late and accurate sermons, perfected by himself, in many of which he expresly proves this point, and purposely insists largely and learnedly upon it: especally in his sermon upon Pro. 8. 15. ‘By me Kings raign P. 933. &c. Which is nothing else but a large tract upon this subject. Among other things he speaks thus. Per me regnant, and that is not per se regnant, another person it is besides themselves, one different from them. And who is that other person? Let me tell you first, it is but one person, not many, per me, is the singular number, it not per nos, so it is not a plurality, no multitude they hold by. That claime is one by per me, one single person it is, per quem. The other apsal. 93. 97. Philosophical conceit it came from, from those that never had heard this wisdom preach.99. In this book we finde not any soveraigne power ever seated in any body collective, or derivedDeut. 5. 14. from them. This we finde, that God he is King. That the kingdoms be his,Jer. 27. [...]. and to whom he will, he giveth them. That ever they came out of Gods hand by any per me, any grant into the peoples hands to bestow, we finde not. This per me, will bear no per alium, besides; he that must say, per me reges, must say per me coelum & terra.’

‘After he saith. There is a per of permission, as we say in the Latine, per me, but you may for all me; but this per we utterly reject, for though the latum per may beare this sence, yet the Greek [...] the Heb. [...] will by no means, the phrase, the Idiom of the tongue will in no wise endure it. How take we per then? what need we stand long about it, having another per, and of the same person to pattern it by. Omnia per ipsum facta sunt, saith Saint John, and the same saith Solomon by andJohn 1. 3. by after in this chapter. Then as by him all things made there, so by him kings raigne here. The world and the government of the world, by the same per both; one and the same cause Institutive of both. That was not by bare permission, I trust, no more this.’

‘Per ipsum, then, and if per ipsum, per [...], quia ipse est verbum. For how were they the creatures made?’

‘Dixit & facta sunt, by the word, by him. And how these Kings? by the samepsalms. 145. 6. Ego dixi; even by the same, that he himself, Dixit [...], Domino Deo As he then;82. 6. they. And so doth Christ himself interpret, Ego Dixi [...] a word came110. 1. to them. And what manner was it? Saint Paul telleth us it was [...] an ordinance,John 10. 35. Rom. 13. 2. a word of high authoritie, the imperial decrees have no other names but [...] This now then is more then a per of Permission, a per of Comission, it is a special warrant, an ordinance imperial, by which kings raigne.’

‘— Expressed by his word: his word onely [...] nay his deed too, his best deed, his gift, Dedi vobis Regem: gift of grace, as even they acknowledge in their stiles, that gratia1 Cor. 15. 10. Job. 8. 6. 7.Dei sunt quod sunt. Given by him, sent by him, placed in their thrones by him, vestedpsal. 18. 39. with their robes by him, girt with their swords by him, annoynted by him, crowned89. 20. by him. All these by him's we have toward the understanding of per [...]m, so by him as21. 3. none are, or can be more.’

‘— By him, nay more then by him — There is not by in the Hebrew, and yet the word is [...] but that in true and exact propriety rendred is not by me, but in me. The meaning is, that they are first in him, and so come from him. And yet so from him as still they be in him, both Corona Regis, saith Esay, and Cor Regis, saithEsa. 62. 3. Solomon, their persons and estates both in manu Domini. And in him, as he saith, myprov. 21. 1. father in me, and I in him, so they in him, and he in them. — For as it is true,Jo. 17. 21. They raigne in and by him, so it is likewise true, he raignes, in and by them — he in them as his Deputies, they in him, as their Author and Authorizer. He by their persons, they by his power.’

‘— Now I weigh the word Reges, what? any by him? any in grosse qualification? what without any regard of religion at all? sure if none but true professors had been here [...], it must have been but per me Rex, for none but one, but this Solomon, was [Page] then such, of all the Kings of the earth; but in that it is Reges, the holy Ghosts meaning is, to take in all the rest. Hiram, and Pharoah, and Hadad, they are in too, in this Reges: for where the Scripture distinguishes not, no more do we, be their religion what it will, by him they are.’

‘But what if they take too much upon them, (Corahs exception) Then it is DediNumb. 16. 3.vobis Regem in ira, saith God by the Prophet. Angry I was when I gave him, butNos. [...]. 11. 8. 10. I gave him though; per me iratum, it is but per me still.’

‘But this onus principis, say they in the Prophet, how may we be rid of it? is there any other per me to go unto, to deprive or depose them? sure where the worst is reckoned that can be of them, Clamabunt ad Dominum, is all I finde. No per to do it but he. By him, and by none but him these be; by him, and by none but him, they cease to1 Sam. 8. 18. he. In nature every thing is dissolved by the same means it came together. In law, [...] and destitution belong both to one. In divinitie, the Prophet in one and the same verse saith, Dedi vobis Regem, (in the forepart) and with one breath abstuli [...], in the latter; so both pertain to him. Dominus dedit, Dominus abstulit; Hos. 13. 11. and for this new per me, we argue from the text. He makes no King we know, and as he makes none, so he can unmake none.’

‘— It is [...] true, that the main frame of government, the first raising of it, could be by none but this per me. But I [...] upon particulars rather; wherein any that shall but weigh, what difficulties, what oppositions be raised, what plots and practises to keep Reges from Regnant, those from it whose of right it is, shall be forced to confesse, that even by him they have their first entrance. Take him, [...] next [...] Solomon, and he that shall mark Adonijahs plot, drawing the high Priest, Abiathar, and the general of the field Joab, into a strong faction against him, shall finde, Solomon was bound to acknowledge. that per me, he came [...] if he will not, Adonijah himself will, he was forced to do it. That the kingdom was turned from him, and was his brothers, for it came unto him (even per me,) by the Lord. This confession of his is upon record. 1. King 2. 15.’

‘— If per me Reges be from Christ, from whom is the other Per me Rebelles, Per me Regicidae, from whom they? If by me Kings raigne, be Christs? by me Kings2 Cor. 6. 15. slain, whose per is that? That per cannot be the per of any, but of Christs opposite; who is that? Quae conventio Christi & Belial? what agreement hath Christ, and Belial? there he is, you see whose brood they be, that go that way even Belials brood.’

‘He out of his [...] against per me, can neither endure Reges nor Regnant, but stirs up enemies against them both, both Reges and Regnant. Against [...], Regicidas, to assault their persons: against Regnant, Rebelles, to subvert their [...].’

This and much more to this purpose we may read, learnedly, and elegantly, in that sermon,

The like we may finde in his other sermons, as in that on 1 Chr. 16. 27. Touch not mine Anointed. P. 800: 801. &c. 807. And in many other places.

As we have shewed the original of Magistracie, so we shall adde somewhat brieflyThe ends of Magistracy. of the ends of it: which are two.

1. The chief end of [...] is, to preserve religion and the true worship of1 Tim. 2. 2. God, (as was shewed before) that men may live together in all Godlines and honesty. Therefore Abraham not finding this in Caldea, where he was pars patriae, Gen. 12. 1. one of the country, chose rather by divine warrant to leave his country and kinred, and sojourn in a strange land. And this end is intimated, when Israel, being under a Heathen King in Egypt, one that knew not Jehovah, desired to leave Egypt, andExod. 5. 13. to go and serve God in the wildernes. The want of this end made the Priests and Levites leave their country and their possessions, and depart from Jeroboam to Judah and Jerusalem, because Jeroboam had [...] religion, and cast them out2 Chr. 11. 13. from ministring in the priests office before the Lord? and because this is the chief14. end of all Magistracy, God appointed, that the king, as soon as he was settled in this throne, should have a copy of the law to read, for his direction in the exerciseDeut. 17. 18. of his office. When this end therefore cannot be had, where true religion is not maintained, à man may leave his country, and live elsewhere, where it may be enjoyed.

2. After this comes in a second end, outward peace and [...], That as the [Page] Apostle speaks, we may lead a peaceable and quiet life. Hence is the Magistrate called2 Tim. 2. 2. a Pastor or [...]; It is true, the Minister is called a Pastor, and much ado there is, in urging thereupon, great and extraordinary pains and diligence in him about his flock; but seeing the title is as often or ostener given to the Magistrate, it is strange, that there should be no such diligence required of him; for we finde, that the MetaphorGen. [...]. 24. is given first of all to the [...], as to Joseph and David in [...], andPsalm 78. [...] generally to all rulers, who are to be set over the people, that they be not as sheepNumb. 27. 17. without a Shepherd.

Now this [...] implies three things required in the Magistrates office.

1. To gather and keep the sheep together, for their [...] safety against wolves,Eze34. 11, 15 that they may not stray: and to this end to provide them good pasture, where they may seed together.

2. Because there may be dissention among the sheep, and as the Prophet speaks, there are fat and lean cattel, and the fat do thrust with the side, and push the diseased, Ezek 34. 18. and having fed and drunk themselves, do trample the grasse, and trouble the water, that the lean sheep can neither eat nor drink quietly, therefore the shepherd must judge between them. I will set up a shepherd over them, and [...] shall feed them, even my servant David. So that, to keep the fat from hurting and oppressing the lean within the fold, that all may feed quietly, is the second part of the Shepherds office.

3. Because there is a wolf without the fold, an outward enemy, therefore theJohn 10. 12. Shepherd must watch and protect the sheep against the wolf, as well as against the great goat; that is the third part.

All these are to be in the Magistrate, and they depend [...] follow upon one another.

1. Princes and Rulers must feed the flock and not themselves onely, they are [...], nourishers of the Church.

2. They must procure peace at home, by protecting the weak against the strong, administring justice equally.

3. They must keep out forreign invasion, protect them against forreign enemies, as appears in the example, regis non boni, of none of the best kings, Saul; He takes

1 Sam. 11. 5.

care, [...] quid sit populo quod fleat, that the people have no cause to weep, that they be be not di quieted by Nahash the Ammonite, &c. Thus we see the ends of Magistracie.

Now for the duties. Of the duties of Subjects to their Princes, read a learned discourse of the Author in his sermon on Proverbs 24. 21, 22, 23. Fear God and the king, &c. as also what Caesars right is, which is due from the people, on Matth. 22. 21. Give unto Caesar the things that are Caesars, &c. And for the excellency of Regal government, and how great a blessing it is to the Church, and what miseries and confusions follow where it is wanting, see the Authors sermon on [...]. 17. 6. In those dayes there was no king in Israel, &c.

1. As there was [...] in the Ministery, by unlawful entrance and intrusionDuties of [...] and people. into that calling, so is there also in the Magistracy. It is said of the people of Laish, that they lived carelesse, because they had no Magistrate. Therefore the Danites fellJudg. 18. 7. upon them and slew them, and usurped authority over them. But to prevent this, men are not to take upon them a government [...]; for as our Saviour in the [...] John 10. 7. of the Ministerie said, I am the door: so in the case of Magistracy he saith, Per me prov. 8. 15. Reges regnant, by me Kings reign, and Princes decree justice. If once it come to that which God speaketh by the Prophet, Regnaverunt, sed non per me, they have set up Hos. 8. 4. Kings, but not by me; they have made Princes, and I knew it not: If once God be not of their counsel, and they assume this honour to themselves, not being called of GodHeb. 5. 4. Amos. 6. 13. (as the Apostle speaks) or (as the Prophet) take to themselves horns, [that is power] by their own strength, these are usurpers, not lawful Magistrates. An example we have of an usurper in Abimelech, and of his practises to get a kingdom. 1. He hireth lewd and vain persons, 2. maketh himself popular, and 3. committeth murder, even upon his brethren: And those that had right to it, he either tookJudg. 9. 3, 4, 5. [...]. out of the way, or drove away for fear. For these are the three practises of usurpers, as Jotham tells them in his parable. This then is the first duty of a Magistrate, to come in by a just and right title, not to usurp.

2. In the next place, being rightly setled in charge by God, we must consider the division which S. Peter makes, into 1. either [...] the king, whom he calls [...]: [Page] or 2. [...], which are under officers appointed by him, as Captains in time1 Pet. 2. 13. 14 of war, and Judges in time of peace. God gives the reason for under officers to Moses, Because one man is not able to bear the [...] alone. And the very same reasonNumb. 11. 17. doth Jethro give to Moses, when he advised him to take under officers to help him toExo. 18. 14 &c judge the people. So did Moses to the people; when the people were multiplied, heDeut. 1. 9. confest he was notable to hear all causes himself.

Now concerning under Officers, this rule must be observed; that there be no more of them then is necessary; that the [...] of them exceed not so, as that they be a [...]. 5. 15. burthen and clog to the Common-wealth. We see in Nehemiahs time, that it was not the supreme Magistrate, but the under officers that dealt hardly with the people. The more of them, the more fees were exacted, which becomes gravamen Reipublicae, a grievance to the Common-wealth, the people cannot bear it; and therefore is it neither safe, nor stands it with the policy or justice of the [...] to admit too many of them.

1. The peoples duty about the election of the king or supreme Magistrate (where he is elective and not by succession) must be such, as Quem Dominus Deus [...] elegerit: Deut. 17. 15. thou shalt choose whom the Lord thy God shall choose. According to the same rule must be the [...] of inferiour officers: if the choice be made otherwise, it is vitious for the manner, but not void; Multa tueri non debent, quae facta valent. 1 Kin. 1. 20, 33 Bathsheba urged many reasons to David to declare her son Solomon to be his successor, and David nominated him: but it seems it was not so much by her perswasion, or his own affection, but in a solemn assembly of Peers, he gives the main reason, that as1 Chro. 27. 4, 5 God had formerly chosen himself before all the house of his father to be king over Israel, & Judah: so had God likewise of all his sons chosen Solomon to sit upon the throne of the kingdom. And indeed the choosing of a man for his gifts, is all one, as if God himself had chosen him. After these two, David and Solomon, God appointed their [...] to succeed and sit on their throne.

2. The next rule is, the person to [...] chosen king, or an officer of a king, is to beDeut. 1. 13. one of the nation, and not a stranger: and the reasons are. 1. Because he will be best17. 15. affected to the people among whom he is [...]. 2. Because he is better experienced with the laws and customs of the nation, then a stranger can be. 3. He best knowsActs 26. 3. the temper of the people, as Paul spake of Agrippa, in that respect a fit judge.

For the particular and proper duties and qualifications in a Prince, they are these.Deut. 17. 16, 17. 1. He must not be affected to Egypt, that is, to a false or contrary religion, he must be sound in Religion. 2. Not given to pleasures, especially the pleasures of wine or women. Solomons many wives made him lay many burdens and charges on the Jews, which when they could not perswade Rehoboam to lighten, they rebelled against their king first, and against God afterward; and at length were captivated. 3. Nor a [...] of silver and gold, in the same verse in Deuteronomie, not covetous; onely he must be [...] careful as the Heathen directs, to lay so much together, [...] amicos beneficiis obstringere, ac indigentibus suppeditare, bene merentibus remunerare, & inimicos jure [...]: by good turns to binde his friends to him, to relieve them that are in want, to reward the well-deserving, and revenge himself upon his enemies.

4. Which is first to be done, because it includes all the rest, assoon as he is setled in his throne, he must provide a copy of the law; out of which he must learn. 1. To Prov. 29. 14. fear God. 2. And to see it practised, first by himself, and then in his Court, and lastly, by all the countrey. 3. He must learn to be humble. 4. To do justice to the people, and then his throne shall be established for ever. Saul being made king had another heart given him. 1 Samuel 10. 6. This God gave him when he came among the Prophets. Gods counsel to kings is, Be wise now, O ye kings. This Wisdom religion teacheth, and it prevents honours, and riches, and pleasures, from drawing aside the hearts of Princes. He that is thus qualified is meet for a kingdom.

1. Being thus elected and qualified, and placed in his [...], he is to know, that he is not there by his own power, but as we see the stile runneth, Caesar Dei gratia, & permissione [...], by Gods favour and permission. And whereas the law makes this1 Tim. 6. 15. distinction of power, there is potestas arbitraria, an absolute power, and potestas delegata, Prov. 8. 15. a power delegated by another, he is to acknowledge, that [...] hath onely [...] delegatam from God, the other is invested in God alone: he is the King of kings, Lord Paramount. Per me reges regnant, by me kings reign, saith [...]. The king mustconfesse [Page] with the Centurion; I am a man under authority, though I say unto one go, [...]. [...]. 9. and to another come, and they both obey me: [...] he said, I am under Claudius Lysias, he under Foelix, Foelix under the Emperour, and God over rules us all. And this even the Heathen did see. Regum in proprios, reges in [...] imperium [...] Jovis; the government over the people is in Kings, and over Kings themselves in God alone.

I have said, ye are Gods, saith God by King David, in respect of the government [...] 82. 6. of men; therefore they must rule as [...] God himself ruled personally upon earth; and how is that? If he did vouchsafe to keep the power in his own hand, he would rule by his word. Princes then must rule according to this word, they must make no laws contrary to this: and because perfect skill in the word is hardly to be expected in Princes, but in those at whose mouth the law of God must be sought, viz. the Priests,Numb. 27. 21. therefore the Prince is to receive direction at the mouth of Eleazar. And this is his first duty.

The peoples duty answerable to this, is to acknowledge, that a King is Gods Deputy, 1 Sam. 10 26. and to submit to his authority, which is done by Gods touching the heart; for obedience proceedeth from the spirit of God, as well as power from God. Our [...] gives a good rule in this. For there were two [...] of people in Jury, one that made made an Insurrection with Theudas against Caesar, about [...], he and his followers would acknowledge nothing due to Caesar, [...], spirits of opposition. And secondly, there were spiritus aulici too, Herodians, that would have [...] to have all, even the things that were Gods. And these men came to Christ, with the Scribes to tempt him. Is it lawful to give tribute to Caesar, or not? They would try which side Christ would joyn to; but he goes in a middle way: He condemnsMatth. 22. 21. the seditious party that denied Caesar his tribute: and yet joyns not with the Herodians; He saith not, Omnia sunt Caesaris, all things belong to Caesar: but Caesar hath his Quae, and God hath his Quae; so he goes from Theudas, but not to the [...], but stayes at Obedience, which is in medio.

2. The second duty of kings is, because God hath been so liberal to Caesar, as to make him his [...], (for quicquid [...] de Deo, &creaturis, derivatur a [...] ad creaturas, whatsoever is spoken of God and his creatures, is derived from God to [...] treatures, and so that Supremacy which is in kings, is derived from God, who is supreme over all; he was able to have done all alone, and if [...] had followed the course of the world, conceiving that author alienae potentiae aufert de [...], or perdit suam, he that is author of another mans power takes from, or loseth his own) He would not have bestowed any part of his dignity upon another, as we see he hath imparted to Caesar. Now Caesar must not [...] him, by breaking into the pale of Gods power, which he hath reserved to himself: for (as we see) there is a [...] a division: Christ makes a distinction between quae Caesaris, and quae Dei; therefore he must be careful to leave God his own: he must not dominari [...], [...] over the conscience, for none keeps court in the conscience but God alone. Therefore he must not command any against his allegiance to God, sealed in [...]; He must not command any thing against the word: for as S. Jerome saith, what [...] paid to Caesar against the word, is not not Caesaris vectigal, Caesars tribute, but [...], the Devils. He knowing Gods glory to be his end, must onely be custos leg is, the keeper of the law, that [...], of all the works commanded in the law, by prohibiting outward violence against the law of God. The Minister can but exhort and perswade; and do he what he can, some will use outward violence; to restrain which is the proper work of the Magistrate. When there was no king in Israel, every man did what was Judg. 17. 6. good in his own eyes; which is proved by Micha's attempt, making a Teraphim, and by the robberie of the Danites, Chap. 18. and the ravishing of the maids by the Benjamites, Chap. 19. Therefore for defending from external injuries, he must be custos [...] tabulae, keeper of both tables. S. Augustine saith, Reges si in Contra Crec. lib. 3. cap. 51 suo regno quae bona sunt jubent, & mala prohibent, faciunt, non solum quae ad humanam societatem attinent, sed ad divinam religionem: If Kings command their Subjects good things, and forbid them evil, they do not onely that which belongs to the preservation of humane society, but Gods service also. And again, In hoc sciunt reges a Deo praecipi, [...] Deo inserviant, in quantum Reges: Kings must know, they are to serve God as they are kings. They are then to be Gods servants, as they are kings, but not to exceed the power given them by God: their supremacy must not extend to what God [Page] either reserved to himself, or committed peculiarly to the Priests. Vzziah took2 Chro. 26. 16 on him by his supremacy to burn incense in the Temple, which belonged onely to the Priests, but God stroke him with leprosie. [...] on the other side, by his29. 5, 6. supremacy, would order matters of Religion, but how? not as the former did, orK. H. 8. as a late King, who would have whatsoever he proposed to be good Divinity: but he commands the Priests and Levites to do, what belonged to their office; he usurps not their office, but makes them do their duty: and this is the supremacy which a Christian Prince ought to have. Their care must be to provide for religion and Gods service, to see all done by those to whom it belongs, not to act themselves. King Asa, whose heart was perfect, (as the text saith) removed not the high places. He did1 King. 15. 4. jubere bona, sed non [...] mala. King Ezekias did both. And under this we comprehend2 King. 18. 9. that kinde of compulsion, which we see in the Gospel. Compellite ut introeant, compell them to come in: there must be foris necessit as, ut sit [...] voluntas; a necessity Luke 14. 23. abroad, to make a will within. In S. Augustines time there were divers Donatists that by compulsion were converted, and thanked the Emperour for compelling them.

3. Another part of the duty of a Prince is, (as he is the head of the People) to be careful to feed them. The Tribes of Israel tell King David, that the Lord told him,1 Sam. 11. 17. when he made him King, That he should feed his people; Hot histriones, or canes, but2 Sam. 5. 2. subditos, as a Father speaks upon Hosea 7. 5. We have the description of a [...] by1 Sa. 18 11. &c Samuel at large. He accounts all as born to be his drudges and slaves; and the WiseProv. 28. 16. man calleth such, great oppressours: and the Prophet, evening wolves (not Pastors)zach. 3. 3. and roaring lions. He must not be of their mindes, but like Aristides of Athens, who was so careful of the Common-wealth, that he used to wish, that either his house Diod. were the Common-wealth, or the Common-wealth his houshold. So was it with Joshua, his care was, in the first place to divide portions for the Tribes, and afterwards had hisJosh. 19. 49. own portion. Not like some Rulers, that choose first, and serve others last. And Nehemiah (though he had an hundred and fifty at his table, and that the precedent governoursNeh. 5. 14, 15, 16, 17. had taken much money from the people, yet) did not take so much as he might for the space of twelve years together.

Now this provision must begin with care for the soul; as Jehoshaphat did, who2 Chron. 17. 9 sent the Levires thorowout the kingdom, with the book of the Law to teach the people; and to this end, that there may be a perpetual supply of this food, there must be a Naioth in Ramah, persons educated, as in Bethel, in Mizpeh, the schools for the Prophets, and children of the Prophets, from whence Teachers are to grow up one under other.

2. The next care must be for the body. Pharaoh laid up corn against a time of dearth.2 Chron. 9. 21 19. 5. And not onely so, but he must send ships for forreign commodities, as Solomon did. To prevent and end injuries and contentions at home, Judges must be appointed, after Jehosaphats example.

Lastly, to preserve them from forreign invasions, he must (with the same King)2 Chron. 17. 2 13. 14. set garrisons in his own cities, and have captains and souldiers, as he had in some cities of Ephraim taken by his father.

1. The first duty of the people, answering to these is, as the Wise man counselleth, [...]. 24. 21. 1. Fear God and the King. 2. Not to meddle with those that are given to change, that is, with rebels and seditious persons, who would change Laws, Religion, and Government. There are divers shires and corporations in the kingdom, and every of them have their several Magistrates, and [...] over them, but they are all under one Prince; like as the Kings of the earth, are as so many justices of peace in several kingdoms, all constituted by one God, who is over all. Now if any of these subordinate Magistrates rebell against their Prince, he is a Rebel both to the Prince, and to God, and so are all that hearken to him, or joyn with him. Therefore as we must not obey Kings against God, so must we not obey any inferiour Magistrate againstRom. 8. 28. kings: ut omnia cooperentur in bonum, that all things may work together for good, as the Apostle speaks.

2. In regard of their care over us, we are to follow Christs example in obedience. and to know, that we are according to the right sence of his words, not dare, butMatth. 22. 21. reddere [...], quae sunt Caesaris; to render (not to give) to render his due; for we know, it is the rule of Justice, [...] reddendum quod suum est, to render every one his own. We have [...] of theirs in [...] hands, and [...][Page]illicita [...], dummodo quae sunt requirit, it is no unjust demand in any man when he requires but his own. As in regard that he secures out tillage he mustAug. have tribute, out of our lands: for keeping the seas peaceable, he [...] to have vectigal, custome; and in time of necessity and wars, he must have subsidies. Besides that which Nehemiah calls the governours bread, [...]. Neb. 5 15.

3. The third duty of the Prince is in cases of appeale called Canon Regis, or Regni, to do justice to all. It is justice that establisheth the Throne. Saint [...] saith,prov. 16. 12. just [...] Regis pax est [...], tutamen [...] &c. The justice of a King is the peace of the people, and [...] of the kingdom. And Saint [...] sine justitia magna [...] nibil aliud sunt quammagna [...], without justice great kingdoms are nothing els but great dens of theeves.

And in the administration of justice he must be careful, ut osejus non [...] prov. 16. 10. in [...], that his mouth transgresse not in judgement: and in so doing his kingdome14. 34. 11. 11. shall be exalted, and the rather if in his time he take care. 1. That the righteouspsal. 72. 7. flourish, if good men be encouraged. 2. And that the evill be scattered,prov. 20. 8. that the innocent be not oppressed or kept under, [...] that the wicked have11. their desert his eye must not spare them, The drosse must be taken awayDeut. 19. 10. from the silver. Take away the wicked, and the kings throne shall be establishedprov. 25. 4. 5. in justice.

The peoples duty in regard of this Justice, is to feare him; we must fear him if weRom. 13. 4. do evill, for he beareth not the sword in vain, for he is the minister of God, a revenger,prov. 20. 2. to execute wrath upon him that doth evil, as the Apostle tells us. If we16. 24. do well, fear not with a servile, but a filial feare, for ruler; are not a terrourLuc. 12. 4. to good works, but to the evill; to whom the Kings wrath is as the roaring of a lion. Prov. 20. 2. Wilt thou then not be afraid of the power, do thatRom. 13. 3. which is good.

4. The fourth and last duty of Kings, which procureth both fear and honour is, their humble and meek behaviour in government, and using their power. Not bragging of their power as Saul. Cannot I give to every of you fields and vineyards, and make you captains &c. Nor [...] of their power as Pilate to Christ; knowest thou1 Sam. 22. 7. not that I have power to crucifie thee, or to release thee? this comes to passeJo. 19. 10. because they cannot [...] digest that great happinesse they have, but forget that rule of the Apostle, that all is given them for edification, not for destruction: no man hath received power to do hurt, but onely to do good. Haman 2 Cor. 10. 8. could not digest the power he had, but all the [...] must know of it. Saint [...]. 5. 11. [...] gives a good rule to magistrates. Talis debet esse [...] ut is qui praeest, ease circa subditos [...], quatenus [...] timeri aebeat & iratus amari, [...] eum nec nimia lenitas vilem reddat, [...] severitas odiosum. 1. 3. Moral: Such should be the moderation in government, that he which ruleth should stand in such termes with his subjects, as that they may feare him when he is well pleased, and love him when he is angry: that neither too much lenity make him contemptible, nor too much severity bring him into hatred. [...]. 4. 13.

The Heathen man makes this distinction between a Tyrant and a good King. The good king will say, I am to do this, I pray pardon me, it is my duty. The Tyrant saith, I may and will do it. Therfore his counsel is, that though they may do it all [...], yet it will be prudence in them, to take others along with them, that thereby their authority may be the lesse envied, and that they do sometimes depart from their right, and not urge alwayes [...] jus. For as the Preacher saith, better is a poor wise child, then an old foolish king, that will take no counsel. Naaman took his servants counsel. 2. King. 5. 14.

The conclusion of both is panciora licent ei, quam [...], [...], He should take the least liberty of all other, who hath liberty to do what he lift. Thus he ought to think, and thus to think is a great part of that humility and meeknes, which ought to be in Princes: otherwise as the heathen saith, this [...] fear, may bring [...] flattery, but never [...] hearty good will to him.

1. The duties to answer this is, 1. [...] not to fear him so much, as to be afraid of him, lest any hurt should come unto him. The [...] [Page] [...] [Page] [...] [Page] [...] not let David adventure himself in a dangerous war against his rebellious son,2 Sam. 18. 3. and their reason was, thou art worth 10000 of us. So again in the war with the Philistimes, they sweare Thou shalt no more go out with us, and why? they esteemed him as the light of the kingdom, and say, that thou quench not the light of Israel: if he should miscarry, they accounted themselves to be but2 1. 17. in darknes.

2. Another part of their duty is, to beare with their Princes infirmities; if they fail at any time, to cover their failings, and to bury them in silence: the contrary to this is, when men blaze abroad the faults of their governours, and speak evil of them, a thing severely forbidden in scripture, which counts it a kinde of blasphemy to speak evil of those who are in Gods place. They have blasphemed thee, and standered the footsteps of thine annoynted, saith the Psalmist. Thou shalt not Exod. 22. vlt. revile the Gods, nor curse the ruler of thy people, saith God. And Saint Peter notes it as a high degree of wickednes, in the sectaries and [...] professors of his time, that they despised government, presumptuous they were, self-willed, and2 pet. 2. 10. were not afraid to speak evil of dignities &c. And the preacher goeth home,Ecclef. 10. 20. forbidding even to wish evil to the King, though it be in thy thought, much [...] openly.

It is true, Elias, when Ahab became a troubler of Israel by permitting Jezabel to murder Gods prophets, and set up the worship of Baal, told him from God, that he was the troubler of Israel; and thereupon this extraordinary prophet convinced the kings errour, put to death the [...] prophets, and left Ahab to Gods judgements, if he amended not; this he did by [...] and immediate commission from God, which others cannot follow, unlesse they have the like warrant.

Now for under officers, what their duties are. The duties of under officers are.

1. They must be men of courage, able men, not drawn by favour or power ofExod. 18. 21. great men. They must not be drawn aside by fear, or favour of any. Now howDeut. 16. 19. may that be? if they fear God. This takes away all vain fear of men, and corrupt affection, and makes them constant in their way. 2. They must be true and just, not wresting judgment for [...]. 3. They must be wise, having not, onely prudentiam, 3. 11. in general, but prudence to know how to apply general rules to particular cases, and when to use equity and moderation. Where this is not but fooles areprov. 26. 21. preferred to bear rule, it is as Solomon saith, as if one should guild a potsherd, or as13. if a precious stone should be buried in a heap of stones. Where this prudence is wanting, power is like a sword in a mad mans hand, he is like a fool, that if he have a pellet in his crosse bow, cries, have at you; and so lets it fly at any without distinction. If this be not fit in kings, much lesse in those which are subordinate to him. And that these qualities are in him must be known to the tribes, to those he lives amongst.Exod. 18. 2.

1. If he be not couragious, he will be scared with si non facias, non es [...] Caesaris, and so he will be an accepter of persons. So 2. if he be not just, he will acceptJohn 19. 12. Act. 24. 26. a gift, It was the fault of Foelix. In the first case, he that respects persons will transgresse prov. 28. 21. for a piece of bread. In the latter, he that receiveth gifts, overthroweth a kingdom. 29. 4. And thirdly if he want understanding, every one will despise him, and his authority will be contemptible: therefore he must have all these qualities, that so he may judicare justitiam, and that justissime, give judgement & that most justly. He must not pervert the law, thereby to colour his oppressions, like those the Pialmist speaks of, who sit in the chaire of wickednes, and frame misch [...] by a law. If he be such a one like the unjust steward that wastd his masters goods, if he abuse his princespsal. 94. 20. authority, who hath intrusted him, he ought upon complaint to be put out of his stewardship, and that by him that put him in, that so more fit may be in his place.

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CHAP. IX.

Of fathers by excellency of gifts. The honour due to them, is not debitum justitiae, as the former, but debitum honestatis. 1. Of those that excel in gifts of the minde. The honour due to them. 1. To acknowledge their gifts. Not to [...] or deny them. Nor to extenuate them. Nor undervalue them: Nor tax them with want of other gifts. The duty of the person gifted. 2. To prefer such before others, to choose them for their gifts. Reasons against choice of ungifted persons. The duty of the person chosen &c. 2. Of excellency of the body by old age, and the honour due to the aged. 3. Of excellency by outward gifts, as riches, Nobility &c. Reasons for honouring such. How they must be honoured. Fourthly, excellency by benefits conferred. Benefactors are fathers. Rules for conferring of benefits. The duties of the receiver.

VVE said at the beginning, in the explication of this precept, That those duties which belong to any, propter rationem [...] excellentiae, by reason of any special excellency, may be referred hither; and we did distinguish the [...] the excellency of the person, from [...] power, and [...] principality and government, for the former may be without the other two: there may be excellency of gifts in some, who yet have no authority nor power conferred upon them, nor are put into any place of government, and in some they do all concur, as in good princes and governours. Now where there is the first, viz excellency of gifts, though they have not power or principality, there is an honour due to such, by vertue of this commandment; for honour is nothing else but testimonium excellentie, a testimonie of that excellencie which is in another, and therefore such ought to be honoured, though they want the other two.

Dignitas sometimes signifies a state of dignity and honour, and sometimes onely the merit or worth of the person, whereby he deserves honour and dignity, though he have it not. Of the former we have hitherto spoken, and the honour due to persons so dignified; of the honour due to such, as have onely the latter, we are now to speak. And according to this two fold consideration of dignity, there are two degrees of debitnm, duty to be performed, which the Casuists and schools call 1. debitum legis, and 2. debitum [...].

1. A legal duty, or that which is required by law, which cannot be denied to the party without injustice, and to which a man may be forced: such is the duty owing to parents, Masters, Tutours, Ministers, Princes and Magistrates, of which hitherto.

2. The other is due in honesty, and though there be no compulsion, to perform it, yet if we would be such as we ought before God, this duty must not be neglected: such is the duty of honour which we owe to all men for their gifts, of the minde, body, or fortune &c.

This being premised, we come to those that have excellency separated from dignity, who yet in regard of their excellency are to be honoured. And here according to the threefold good, there is a threefold excellency.

1. Of Minde, as knowledge &c. which they call excellentiam doni, excellency of gifts.

2. Of the body, as old age.

3. Of fortune or outward estate, as Nobility, riches &c.

4. To which we may adde, the applying of any of these to others for their benefit, whereby men are said benefacere, to do good, or become benefactors. As when by the gifts of the minde, from those that are gifted, or from rich men, by their estate, or aged men by rules of experience, we receive good, they become then benefactors to us, and so an honour is due to them from us, co nomine, for that cause.

1. For the gifts of the minde. They are called fathers, who excelled othersGen. 4. 21. in any such kinde of excellency. Thus are they called fathers in scripture, that have [...]. the gift of invention of arts: as Jubal who invented musick. So likewise Joseph [Page] was called Pharoahs father, for his wisdom, and policy, and art in governing Egypt.1 Cor. 12. 4. And such gifts as these are called by the Schoolemen Gratiae gratis datae, graces given freely by the spirit of God. And upon whom these [...] are bestowed, they are to be reverenced and honoured, in respect of the giver, and the end for which he gives them, which is [...] the profit of the whole body. And though these gifts be in some that want the true love of God, (which is that gratia gratum faciens, the grace which makes a man accepted of God as a son) and that the most able and sufficient men be not allwayes the most religious, yet there may be use made of his gifts, and his [...], endowments must have honour; for vaspropter donum, the very vessel for the gift must have respect.

1. The reverence to any such is: first freely to acknowledge that to be in him, which he hath, and commend it, and praise God for bestowing it on him, as if he had imparted it to our selves, and pray that God would increase it in him, and make it become profitable to others. Not to think it a derogation to our selves to honour him that hath it, not to be of their minde that say, Qui auget [...] famam, detrahit suae, that he which honoureth another, detracts from his own worth. It was not Ezechiels opinion in commending Daniel for his wisdom, as in that speech, Art thou wiser then Daniel? nor of Saint Peter, that commendedEzech. 28. 3. Saint Pauls Epistles, and acknowledgeth a great measure of high and abstruse2 pet. 3 15. wisdom to be in him; especially considering that Saint Paul had reproved himGal. 2. 11. to his face. Nor of Saint Paul concerning the other Apostles, when speaking of James, John, and Peter, he calls them pillars of the Church. Nor of Saint John Baptist in the commendation of Christ, not worthy to loose the latchet of his shoes. Math. 3. 11. And this is to be done not onely to good men, but to evil also. Gedeon setteth out the deed of the Ephraimits, acknowledging his own insufficiency, in respect of their great atchievemeuts. And as in outward gifts, so in inward. Achitophel Judg. 8. 23. is highly extolled for his wisdom by David, though he proved his enemie,2 Sam. 16. 23. yet David accounted him as an Oracle of God. And this is the first kinde of reverence due to them.

The contrary to this is. 1. When we stand affected as Saul who (being vexed with with an evil spirit) was much moved that Davids 10000.1 Sam. 18. 7. 8. should be preferred before his 1000. 2. Secondly, as some deny, so others extenuate the gift that is in another. The manner is to say, it is [...], he hath such a gift, but it is not so much as the world conceives it to be. As the devil said of Job, He is righteous indeed, but not as he ought, he serves God, but it is for a reward,Job. 1. not freely out of love.

3. When men can neither deny the gift, nor extenuate it, for the measure wherein it is: then they will under value the gift it self, and vilifie it, saying, it is but a meane gift, little profit comes by it, either to the Church or common-wealth. It is better to be well read &c.

4. When the gift is such, as it is rare and excellent in the view and approbation of all men, that we our selves cannot but confesse as much, then we either taxe and upbraid him with the want of other gifts, or with the abusing of this; or lastly, we finde some fault in his life; one thing or other stands in our way, that we have not power to reverence it for it. We see it was so in Christs own case, when he cast out a devil, which one would think was a work worthy of honour, yet instead of that the Pharisees told the people, he wrought this miracle by theMath. 9. 34. power of the devil And then they fell upon his breeding: what great matter can there be in him more then others. He is but a Carpenters son &c. and then they13. 55. fell upon his life and conversation, and sift and examine that, he is a friend of2. 11. publicans and sinners.

Answerable to this, there is a duty also required in him that hath the gift. 1 That he acknowledge whence he hath it, and say with Saint James; It is desuper Jam. 1. 17. from above. Saint Paul confest asmuch: by the grace of God I am that I am; nothing1 Cor 15. 10. grew naturally in him. And consequently this ought to teach him humility, and not to be lifted up with it, as the prophet speaks. This want of humility spoilesEzech. 28. 17. all graces whatsoever. Saint Gregory saith, Qui sine humilitate virtutes congregat quasi in ventum pulverem portat. He that hath graces and [...] without humility doth Hom. 6. [Page] as it were carry dust in a great winde. And therfore S. Bernard said well, Magna superbia, De diligendo & delictum maximum est, datis uti tanquam innatis, it is a great arrogancy, and Deo. the greatest offence, to use things given, as if they had been natural.

Now the best way to [...] our humility is, by acknowledging the defect ofRom. 7. 24. 1 Cor. 15. 10. other gifts in us, or at least by confessing that we [...] about us a body of sin with S. Paul, that so the grace or gift, which God bestoweth upon us be not in vain, as it is seen in many. For it may be in vain two wayes.

1. In respect of the Church: for it is many times seen, that there are many great and good gifts in many men without fruit.

2. In regard of himself: A man may have gifts and never do good to himself,

9. 27.

neither in this life, nor in the life to come; he may be a Preacher to others, and yet be a probate. A mans own conceit, as the Wise man speaks, may tear his soul as a wilde

Ecclus. 6. 2.

Bull. And, as S. Chrysostome saith, there are some, who fidem praedicant, & [...]

In Matth. 23.

agunt; pacem aliis dant, & sibi non habent: that preach the faith, and their actions are without faith; they give peace to others, and want it themselves.

2. The second duty that we owe to men of gifts is, praeferre & praeeligere, to prefer and choose such before others; yielding most honour to them that have bestRom. 12. 10. gifts. God doth [...], separate men by their gifts, and wheresoever God hath placed1 Cor. 4. 7. his greatest gifts, at him he pointeth (as it were) with his finger, that we should12. 31. give him the greatest honour. It is the Apostles counsel to cover the best gifts earnestly; and why the best gifts? that by them you may profit most: therefore by consequence,7. they that by their gifts profit most, even de jure & lege talionis, should have the best place, to do most good therein; and so for mean gifts, mean places. Learning Prov. 3. 14, 15 (saith the Wise man) is to be preferred before silver and gold; yea, and 8. 11. precious stones. This is his order: If there were a choice to be made of gold, silver, precious stones, and learning, learning (saith the Wise man) must be chosen before the other.

It is strange, that the first point in Moral Phylosophy being that bonum est eligendum, malum fugiendum, good is to be chosen, and evil avoided; and the 2. quod melius est, magis eligendum, of things good the best is to be chosen, and e malis minimum, the least of evils, that though these be principles in Moral Philosophy, and received grounds, yet now they must be proved, and when they are proved, yet they are not followed.

In the case of Rebellion, a sort of men, and they rebels, met and cryed, The counsel 2 Sam. 17. 14. of Hushai is better then Achitophels, therefore we will follow it. In the case of Idolatry, he that will make an image will take the best wood, the best timber he canEsay 40. 20. get. Thus can the wicked do, yet cannot we put the same in practise, we see what is best, and will not follow it.

They that founded Churches and Colledges had this reason. They would not give their lands to their kinred, lest they should have haeredes promiscuos, they knew not whether their heir would be good or bad: but in Colledges they were assured they should have haeredes ex optimis, the best heirs in the whole land; this was their opinion, and the ground of their institution, but now it is otherwise.

But the neglect of this choice ex haeredibus optimis, (in Colledges) is a crossing the first institution, and a breach of great trust; for they as they left their lands and goods to so pious an intent, so they made their statutes for the most part imperative, and that they should be observed virtute Sacramenti: This is summe mandare sub virtute Sacramenti: and therefore the Canon Law saith, Clarissime exponunt Legislatores, se summe velle, quod mandant virtute Sacramenti; that which is enjoyned by vertue of an oath, is most strictly required, when Founders say I charge you by your oath to deal faithfully with me, according to my will in observing these statutes; and therefore it is a grievous sin to crosse these pious intentions, and not praeponere meliores, to choose the best first. There is an ill opinion, that the Electors are in this case like Potters, and the Scholars like Clay in their hands, they may choose what they will out of the same Masse, without any distinction in the person, and make vessels of [Page]honour, as they please, as if election were not res [...], matter of reward, for those that deserve best, but that election is ex mera gratia, meerly out of their good will, without any desert in the person chosen. But this is not Gods minde, for he, in appointing men for any office or imployment, [...] such as he hath fitted by gifts. The Prophet was a chosen shaft in Gods quiver. When Saul was rejected by God, heEsay 49. 2. chose a Neighbour of his, (David) and why? because he was better then the1 Sam. 19. 28. other. Therefore when a better is neglected, and a worse elected, it is not Gods, but the Devils election.

It was Jehu's message to the Rulers of [...], to choose the best of Ahabs 2 King 10. 3. sons, and [...] him on his fathers throne. The Heathen themselves observed this rule. [...] deposeth Vasthi, and gives her royal estate to a better then she. Esth. 1. 19. And it was Pharaohs reason in preferring Joseph, though a stranger, because there is Gen. 41. 39. none so discrect and wise as thou art. Samuel was to choose a King; at first he was overseen in choosing Eliab, but when God had directed him not to regard the stature,1 Sam. 16. 7, 8, 9, 12. but the gift, because God looks at that, then he goes on roundly; of all Ishai's children, neque hunc, neque hunc, neque hos, nor this, nor this, nor these were to be chosen, till he came to David, and then hic est ipse, this is he.

1. For conclusion of this point. If right choice be made, there is a blessing promised. And if election be made of those in whom the Lord [...] not, there is a fearful curse denounced, which should be a principal reason why care should beEsay 56. 1, 5. taken in elections.65. 12.

2. A second reason is, that such as are irregularly chosen prove afterwards vainZeph. 3 4. and light, unprofitable, ventres otiosi, meer bellies, fit for nothing. God never blesseth1 Sam. 2. 29. them that are not rightly chosen. Eli was blamed by God, for not correcting Hophni, now it is far worse to make a Hophni, then not to correct a Hophni.

3. It is a Maxime in Divinity, Indignum promovere decipere est, it is fraud and deceitful dealing to promote an unworthy person. It is a breach of the trust which the founder reposed in them, and so they deceive the party that gave his estate to promote those that are worthy. They deceive the world too, for they make alye to the world, and do evidently bear false [...], for they say in effect, This man is fittest. They deceive the Church and kingdom: if any should come to a temporal Lord, and commend to him an unprofitable servant, promising one that should serve his turn, this were plain deceit; and such treacherie is in their dealings, that place unprofitable servants in the service of God, or the Common-wealth.

4. By this means they do ponere sub periculo, endanger the souls of those committed to them. For, set an unfit workman about any thing, and the work will be in danger to marred, and this danger is four fold.

1. Those that come in by favour, know they are like clay in the hand of the Potter, and their [...] that bring them in, and therefore consequently must be servile, to do as they will have them. Like to the Doctores Bullati, the Popes Doctors, that must hold this rule, Quod Papa approbat, nemo potest improbare: what the Pope approves no man must gainsay. Such men must sow pillows under their Patrons elbows, and sooth them up in their sins.

2. The second danger is, that they have not both the accusative cases; onely the quem, whom to [...], but not the scientiam, knowledge wherewith; so all that are committed to them lose both time and expence.

3. There can be nothing well done, when the place where they are, is ingluvies onocratali, like to a maw, where there is sordes & nutrimentum, both bad and goodzeph. 3. 1.nutriment: we know that to have one good and one bad joyned in an exercise, it can not be well performed.

4. Lastly, the danger is, in the perpetuity of an ill condition of that place where such are chosen members of a society, for they cannot but take in such as they are themselves, they will not for shame choose any better then themselves: and so here is a hazard of the place for ever.

Now the duty of the elected in respect of his place is, to be humble and to say with Saul, [...] not I a Benjamite of the smallest of the Tribes, and my family the least of 1 Sam. 9. 21. that tribe: how comes it that I am preferred to this place, I deserve it not: and with David, What am I, &c. We see here is both appetitus &contemptus honoris, a desire and a 18. 18. [Page] contempt of Honour. There is a laudable desire of honour, when one [...] nothing against it [...] agendo, when he commits not that evil which should bar him from [...] and there is a laudable contempt, when one doth nothing that is evil for attaining of it. But to prefer one because he is of kin, or neer by education, or a friend, or spe lucri, out of hope of gain, or to [...] one that is good and fit; and that because though he be good, yet he will not be good for our turn. This is to shoulder out the gifts which should onely be regarded in elections.

2. Being in place, he must not think he is fallen into the pot, that he is in a place [...]. 11. 3. of rest; but he is to use that place so, that a greater preferment may befall him, to the end that he may do the more good, then he could do in a lower place.

3. The third duty is, utendum se praebere, to offer himself that men may make use of his gifts: for [...] accipit donum propter se, no man hath a gift for his [...] use alone: but he must say, as the Philosopher to Antisthenes, [...], I live to this end to be used by others. The Wise man saith of wisdom, that she sends out her maids, Prov. 9. 4, 5. [the under arts] and crieth her self to the simple, Come. And our Saviour (whenJohn 1. 39. two Disciples asked him where he dwelt) [...] them come and see: and they went with him home.

The duty of the Inferiour in this is, to make use of the gifts of him that hath more or better then himself. Eo se conferre ubi [...] est, to resort to the place where God is: and where is that? The people are said to enquire of God, when they enquireExod. 18. 15: of Moses. So in another place, when they enquired of the Prophets. There are things too hard for some, therefore they are to be resolved by them that have betterDeut. 1. 17. gifts. Thus much for the excellency of the minde.

2. We come now to bonum corporis, the excellency of the body. Old age. Canities venerabilis est, gray hairs are to be had in reverence. There is an [...] law for it.Levit. 19. 32. Thou shalt rise up before the hoary head, and honour the face of the old man. And the Prophet joyneth ancient and honourable in one [...]. And we may see that it wasEsay 9. 15. ever accounted for a blessing to that City that did enjoy the aged. The Prophet recitingzach 8. 4. the benefits that Jerusalem should enjoy at the restauration, hath this for one. Old men and old women shall dwell in thy streets. And it made Job at a stand, he knewJob. 21. 7. not what to think, when he saw the wicked grow old. Sure it is, that among the curses which the man of God denounced against Eli, this was one, There shall not be 1 [...]. 2. 31. [...] man in thy house. The Apostle therefore willeth, that Elders should be honoured1 Tim. 5. 4. and intreated as fathers; which honour consists in several duties that the younger sort must perform towards them. viz.

1. When ancient men are in place to be [...], and lay their hands upon their mouth,Ecclus. 32. 9. and give them leave to speak; the reason is given by holy Job, because there is Wisdom Job 12. 12. with the ancient, and in multitude of years is understanding. Elihu being a young man, Waited till Job spake: and gave his reason, I am young and ye are old, I was 32. 4. afraid, and durst not shew my opinion; I said, Dayes should speak, &c. The Philosophers7. 8. rule was, that when we have made our own demonstrations, we must give way to indemonstrabilia, the positions of old men without demonstration, because they are grounded upon long experience. The neglect of this was the ruine of1 King. 12. 8. [...], who regarded not the counsel of the ancients, but took counsel of the young men.

1. Answerable to this is the duty of the aged. First, they are not to be [...] centum annorum, children of an [...] years old. S. Jerome translates it Elementarios senes, Esay 65. 20. Old men that were to learn their A B C: as they have canum caput, a gray head, so they must have canum intellectum, an understanding answerable. And therefore it is said, that honourable age is not that Which standeth in length of time, nor that is Wisd. 4. 8, 9. [...] with number of years, but wisdom is the gray hair unto men: and in another place, O how comely a thing is judgement for gray hairs, and for ancient men to know counsel. Ecclus 25. 4.

2. The second is assurgere, to rise up before them, in signe of reverence. Thou Levit. 19. 32, shalt rise up before the [...] head, saith the Law; because they are in a [...] manner the image of God, who is called [...] dierum, the ancient of dayes, theirDan. 7. 9. hoary head is a crown to them, even a crown of glory, as the Wise man speaks, and so they have a resemblance of eternity. [...] est vestigium [...], old age is Prov. 16. 31. a print of [...]. 29. 29.

[Page] There is [...] temporis, & [...] meriti, an age of time, and an age of merit, and there are as S. Jude speaks, arbores [...], trees that begin to blossom in the end of harvest, when [...] fruit should be gathered: such are true representatives of an old man without understanding; but yet, though they be such, they are to be honoured for their years, though they be not worthy [...] pati, to receive this honour, yet it is meet for us hoc agere, to give it to them. They must not be such trees, but Davids trees, bringing more fruit in their age; the older the more wisdom mustpsalm. 92. 13. appear in them.

2. Answerable to this, they must so live, that their age may deserve honour. The Wise man tells us how this may be. The hoary head is a crown of glory: but how? if it be found in the way of righteousnesse: and then (as he speaks in another place) The beauty of old men is their gray head. The Apostle describes in particular six qualitiesprov. 16. 31. that they should be endued with. 1. Sobriety. 2. Gravity. 3. Temperance. 20. 29. 4. Soundnesse in faith. 5. Charity. 6. Patience. Tit. 2. 2.

3. The third duty is to provide for their ease, for age brings Weaknesse, therefore young boyes must not sit, and ancient men stand. God provided for the [...] of the [...], after they were fifty years of age, they were exempted from the service ofNum. 8. 24, 25 the Tabernacle, and yet had their allowance. The Prophet Esay mentions it as a signe of great confusion, and of judgement imminent, When children shall presume against the ancient, and the base against the honourable. If we carry our selves thus to aged persons, sic fiet nobis, so it shall be done to us, when we come to years, and sic fiet nostris, Esay 3. 5. so shall others do to our fathers, and to our children, when they grow old. Old age is a burden, but young men should help to make this burden light to old men, by giving them reverence, which if they do they shall reap a blessing, by their blessings and prayers, which are in a special manner [...] with God: as on the other side by neglect of this duty they may expect a curse from God and the aged; for the blessings or curses of fathers or mothers are usually heard of God, and made good upon obedient or disobedient children.

3. We come now to the third kinde of excellency, consisting in bonis fortunae, the goods of fortune, as they are called; or in outward estate, as in Nobility, and Riches, &c. for noble men, and rich men are in Scripture [...] called fathers, and consequently there is an honour due to them. Nabal was rich, and David in his message to him implicitly calls him father; Give I pray thee to thy servant, and to thy son David, whatsoever cometh to thy hand: and Naaman the Syrian was an honourable man, and his servants call him father; My father, if the Prophet had commanded thee a small matter, &c. The reason hereof is.

1. Because of the Common good, that they may bring to the Common-wealth in times of peace and of war: [...] rei-publicae pecunia, money is the [...] of a Common-Wealth, and therefore because God hath blessed them above others in their [...] relation, the Common-wealth doth prize and esteem them accordingly, and prefers them above others, setting them among the elders in the gate; for if they have been careful in their own house, it is like they will be so also in the Common-wealth.prov. 31. 23.

Their duty answerable to this is expressed by the Apostle, to communicate their [...] for the benefit of others, and to be rich in good works. Nehemiah had besides1 Tim. 6. 19. his own family, 150 others which he maintained at his table. Barzillai was a rich man, and he provided for David all the time that he lay at Mahanaim, when he was in danger by [...] rebellion, for which David would afterward have rewarded him. So when the king of [...] came to invade the land of Israel, [...] the king gave him a thousand talents to [...] him, which was leavied as the text saith of all the mighty men of wealth, of each man fifty shekels of silver; and so by this means the land was preserved. Thus rich men are, and ought to be serviceable for the publick, and for this cause they are to be honoured.

2. A second reason is, because men that are rich may exercise some vertues which others cannot do, as Magnificence, [...] erality, Alms, &c. and great men may [...] and help forward good causes, and therefore there is reason that such should come in partem honoris, to have part of the honour. Examples of this we have in those that [...] Chron. 31. 6 offered liberally for the Temple, (which they could not have done, unlesse they had [...]) so that there was much left, which was employed for the maintenance of [Page] the Levites: and in the woman that moved her [...] to provide and furnish2 King. 4. 10 a chamber for the man of God, which they could not have done, unlesse they hadMark. 6. 41. been able: and in those that cast in their wealth into the [...] for the use of the Temple. Thus rich men may and ought to be helpful to the Church, to the [...], to Schools, Colledges &c.

Answerable to this, the care of rich men ought to be, as well good, as great; when [...] sought to pervert Sergius [...] the Deputy, a great man in the Countrey, S. Paul withstood him, and laboured to keep the Deputy constant in the faith. And the same Apostle, after many lessons to Timothy, tells him, that the love of money is 1 Tim. 4. 10. the root of all evil, and that by lusting after it many erre from the faith, and thereupon bids him take special care about rich men, intimating the danger of rich men, and the special care he should take about such, that they may be instruments of good to others. The Heathen man [...], if he were to make Amphions harp, he would take greater pains about it, then in making a harp for a common harper.

Again the duty of the rich, as is there further vrged by the Apostle, is not to be 1 Tim. 6. 17. high minded, [...] trust in their riches. The wise man observed, that they count theirprov. 18. 11. riches their strong tower.

And hence it is, that when they have any cause or controversie with another, though they have no right, yet they will think to carry all by their wealth, none must oppose them. Such a one was Nabal, so proud and surly, that no body could1 Sam. 25. 17. speak to him. But such should remember, that as [...] saith, the rich and [...] meet, and the Lord is the maker of both; this should make them humble. And if they be thus towards others, then their duty is like David, to account themselves their sons, and them their fathers.

4. The last kinde of excellency, for which men are to be honoured, is Excellentia [...], the excellency of a benefit. [...] are called fathers. Job saith.Job. 39. 16. He was a [...] to the poor: and whatsoever is sub [...] beneficii, comes within the compasse of this Commandment: and he that receives a benefit, is bound to [...] them from whom he receives it

There are three duties of the Benefactor, and as many required of him that receives a benefit.

1. Rich men must be benefactors, they must do good to some or other.

Its true, they are not bound to any particular person, none can challenge any thing exdebito, from them: for this is the difference between [...] & beneficium, they may be bound to particular persons in [...], but not in beneficio, for here they may make their choice to whom, but they must do good wheresoever they are. They must not mark mens [...], though their benefits be ill bestowed upon such, for as the Heathen man said, Melius est ut [...] benefi ium [...] illum, [...] apud te, It is better thy benefit be lost in his hands then in thine. A benefit must be freely bestowed, though the party deserve it not; we must not look at his [...] to us, for [...] est decipi, [...] cum daret, he is worthy to be deceived, that when he gives, thinks upon receiving again. Like to those that in the course of giving benefits, look not, [...] but [...], not where they may place them upon the worthiest and most deserving, but upon them that will be most beneficiall to them. Such a benefactor is as a man to his gelding, that when he means to vse him in a journey, gives him so much provender, because he is to vse him, and he will not otherwise hold out in his journey. And this takes away the honour of the Physitian and Lawyer, that saves a mans life, or his estate, when they do it [...], for a reward. [...], qui dat [...], [...] loses the honour of the benefit, that looks at some reward. Its true, he cannot sufficiently be recompenced, that saveth a mans life, but if he prostitute his art for gain, he doth buy and sell, and so [...] his honour; yet this is the course of the world, that it may be feared that in short time men will make indentures to [...] mento be thankful, when they bestow their benefits.

2. Another rule is, they must do it speedily. It must not stick between their fingers: for Ingratum est beneficium quod [...] inter manus [...]; [...] sunt beneficia parata, [...], [...], [...] a [...], [...] in [...]; it is a benefit little worth that sticks long in the givers hands; and [Page] they are most [...], that are most ready, casie to be obtained, and where there was nothing hindred them, but the modestie and bashfulnes of the receiver: for indeed such [...], are not onely [...], but costly. Nulla res [...] constat, quam quae precibus emitur, theres nothing cost more, then that which is obtained with much suit and petition. And as it is cruelty to prolong the death of a condemned person, and a kinde of [...] (as we say) to rid him quickly out of his pain: so the prolonging of a benefit, tortures a man between hope and fear. And therefore Duplex fit bonitas cum accedit celeritas, & minus decipitur, cui negatur celerius, that benefit is worth two, that a man bestowes speedily, and his expectation is lesse frustrate, that hath a quick denial.

Therefore as he said, Apage homines quorum lenta sunt beneficia, [...], away with those men that are quick to do one an injury, but will consider on it before they will do you [...] good; for now, prosunde odium simul, & instilla beneficium, men will powre out their hatred all at once, but a benefit must not be had but by degrees. They must weary out a mans patience, and then some little benefit: Seneca saith well, They must have longum spectaculum potentiae [...], Their worships and Honours pleasure must be attended, and at length with [...] the gift, there must be [...] some gratuity returned. Thus the benefit becomes Lapidosus [...], gravel in the mouth, and so not thanks-worthy.

3. The third duty is, That when a man hath done a good turne to another, he must forget it, and not publish it: for as Seneca saith, tacite danda sunt beneficia, ut not a sunt solis quibus prosint: interdum etiam ipse [...] juvatur fallendus est, [...] habeat, [...] a quo accepit, [...], benefits are to be bestowed in a silent way, that they onely who are bettered by them, may take notice of them; nay sometime it is an honest deceit to keep the party that is relieved from the knowledge of his benefactor. And though Seneca were but a heathen, without the true knowledge of God, yet herein he came nigh to the prescript of our Saviour in the distribution of Almes. For indeed that is true liberality, when a man conveighes it with silence, blowes not the trumpet, and when he doth works of mercy, not by way of ostentation, but supplies the necessities of men [...], in a secret manner, that the mouth of the poor, not his own, may commend him. He that bestowes a benefit upon one, ut ducat in triumphum, to make him the object of his vain glory deserves no thanks for it.

To these we may adde two more. viz.

1. That he not onely forget it, but that he upbrayde not the receiver: and why? Lacerat animum recipientis & premit frequens beneficiorum [...], the often [...] a man in minde of the good turns he hath received, is a great pressure and torture to an ingenuous receiver. And indeed it comes many times to [...], that by this means good turns are turned into bad, and brought in contempt, that it repents the receiver that he ever made suit for them: and in this case beneficium accipere est libertatem vendere, a man loseth his liberty by taking benefits.

2. A man may give freely, readily, without boasting, or exprobation, and yet want the chief, which is the affection, For multum interest inter materiam beneficii & [...]: Ita (que) nec aurum, [...], nec quicquam eorum [...] a [...], beneficium est. sed ipsa tribuentis voluntas. Theres great difference between a benefit and the matter of a benefit; so that it is neither gold nor silver, nor any thing els, which a man receives, that may be called a benefit, but it is the minde and affection of him that giveth it.

Now in giving there are also certain cautions to be observed.

1. The first caution is Seneca's. [...] omni [...] dare debeas, tamen in beneficio [...] sunt mores, though we ought to give to every one that asketh and hath need, yet in bestowing our benefits we ought also to consider the maners of them that [...]; that is, to prefer honest and well conditioned people before others, that have need; Beneficium [...] dignis das, omnes obligas, A man obligeth all to him, that doth good to them that are worthy of it.

2. Another is, that our liberality keep the rule of proportion. Saint Ambrose saith,, [...] est, [...] benefacis, quotidie [...]. We [Page] are to keep a meane in our liberality, to do well to day, that we may do well to morrow also: his reason is, Deus non vult simul [...], sed dispensari, God would not have us powre out our estate at once, but (like good stewards) [...] them as need shall require. Discretion is a necessary quality in a giver. Therefore we must take heed that our liberality exceed not our means, for unjust actions alwayes follow such bounty.

1. The [...] duties of the receiver are these. First he that receiveth a benefit oweth a recognition or acknowledgement of it. Seneca (out of whom the Fathers have most of that they write upon this subject, and certainly but for some stoical tenets his books de [...] are excellent and worth the reading) saith; [...] beneficii inter duos lex est: alter oblivisci statim debet [...], alter [...]; quidedit [...], [...], [...] qui accepit, the law of a benefit stands thus between the giver and the receiver: the first should presently forget what he gives, the other never what he receives; he that gives should hold his peace, but he that receives should not be tongue tied. Therefore the receiver is to acknowledge that such a one was Gods instrument to conveigh such a blessing to him. He must [...] habere accepti beneficii, quae fuit petiti, have the same cheerefulnes after the receiving of a benefit, which was at the asking of it; because [...] doth so soone senescere, a good turne doth so soon wax old, therefore a mans value and estimation should be still the same.

2. There must not onely be an inward acknowledgement, but also effusio [...]- [...], the powring out of the affection, by an outward acknowledgement in words, for this is Testimonium excellentiae, an outward testimony of the excellency of such a one, whom God hath exalted to be a benefactor, and so a performing of this duty of honour to him. If he remember it, I need not; for [...] est satisfactio pro beneficio, he is satisfied by upbrayding me. If he forget it, I must not, but tell it, and not extenuate it, but be benignus interpres, a candid interpreter of his affection that bestowed it: as that it was a great benefit, or at least that it was great to me; or lastly, that his affection was great to me. And by so doing he shall not lose, but benefit himself; for invitat ad [...], qui [...] suscipit modica, he invites a benefactor to give great things, that gratefully entertaines small ones.

3. The last is to expresse thy thankfullnes really when occasion shall be [...], that he shall have the like need of thee, as thou now hast of him (which thou must not desire or wish) and in the meane time to acknowledge that thou canst not recompence him. I meane this [...] must be for real benefits, for there are some so accounted that deserve not the name: men now a dayes call [...] injuriae beneficium, they think they do a benefit, when they give over doing of injury; and it is a policy with some, mergere aliquos ut [...], to throw men into the water that they may pull them out, and when they have pulled them out, they think they are beholding to them; such are not worthy the name of benefits, nor are we tied to gratitude for such, but for other benefits, if the benefactor stand in need, I must help him, if I be able, if not, yet my diligence about him, and the best counsel I can give, he must not want; I must alwayes wish him well and acknowledge that I am never able to recompence him: otherwise I am unthankful, and unthankfulnes is a great vice: benficiorum [...], siccans fontem pietatis, the bane of liberality, and a dryer up of the fountain of goodnes. Therefore if we can, we must rependere majora, requite them with greater; if not that, yet par pari, do like for like; if not that neither, then we must transferre ad Deum, commend them over to God by our prayers, and desire him to requite them.

Yet (by the way) we are to take notice, that there are some cases, wherein a man is not to be said to be unthankful, though the benefactor so account him.

1. As first, if a superiour bestow a benefit upon an inferiour, expecting, that he shall like what the other loveth, and mislike as he misliketh, and so to be at his command, or els he will repute him as an unthankful person. But unthankfulnes is res gratiae, non officii, a matter of grace, not of duty, and therefore tis no unthankfulnes not to follow him in his humour.

2. Secondly, If he require any thing of me by way of justice or duty, it is no [Page] unthankfulnes in me to deny it: for as in his benefits, there was a licet dare, [...] non dare, it was lawful for him either to give, or not give; so in matter of thankfulnes, there is a licet [...] aut non [...], a lawfulnes to do or not do that he requires; if he require it in re [...], by way of thanks, I will be thankful, but if in re officii, by the way of duty and justice, or for that he hath done to me, he must pardon me, and yet I am out of the marke of ingratitude.

3. Lastly, he would have me to follow his appetite, and do an unjust act, and I refuse to consent to him in it, is this unthankfulnes? no surely. For the rule is, Quod tibi fieri non vis, alteri ne feceris, a man must do as he would be done unto: that love he beares to himself, must be the square of his love to his neighbour; nor is it required, that I should do any more for my neighbour, then for my self. If any appetite then should leade me to any unjust thing, should I consent to it? no; for so I should hurt my self in consenting to sin against my own soul. In like manner, if my neighbour require m: to do a thing unjust, I must not consent, for it is against the love I owe to my own soul, which must be the rule of my love to him. And so, for the pleasure he hath done to me, he would have me do my self and him a displeasure, by my consenting to do evil at his instigation, to hurt both his soul and mine own, and so to do evil for good. There may be in this case species ingratitudinis, a shew of ingratitude, at the first sight, which a good man may be taxed withal, but being weighed in the true ballance, it is no unthankfulnes at all. A good man per mediam infamiam bujus ingratitudinis, will tendere ad officium; this reproach of unthankfulnesse not deserved, will make him look the more strictly to the duty of true gratitude. And thus much for the special duties of Inferiours and Superiours required in this Commandment, and the sinnes forbidden, according to our first rule for expo uning the Decalogue.

CHAP. X.

That this law is spiritual. The [...] of Superiours and Inferiours must proceed from the heart. Special means conducing to the keeping of this commandment. Signes of the true keeping of it.

FOr the second rule of extension, that where anything is commanded or forbidden,Second rule. of extension to Homogenea. there all that are Homogenea, of the same kinde or nature are commanded or forbidden, we shall need to say nothing, all the Homogenea being already handled, under the first rule.

3. The third rule tells us, that the law is spiritual, and reaches to the heart,Third rule of extension, This law is also spiritual. and so is this law, it must be kept in heart and spirit, as well as in the outward man, both by superiours and inferiours.

1. For the superiour. We see that David fed his people not onely intelligentia [...] but in simplici ate cordis, with a faithful and true heart: and Saint Peter psal. 78. 73. expresseth the duty of superiours (as it ought to proceed from the heart) by two1 pet. 5. 2. words, [...] and [...] 'willingly, and readily. And because as was toucht before, there may be an usurpation of power, without any just title, aswel as an abuse of lawful power, therefore none must in heart [...] or desire to usurpe authority over others, they must say with David, non est exaltatum cor meum, mypsal. 131. [...] heart is not haughty, and remember the Apostles rule, [...] quis sapiat supra quam [...], Rom. 12. 3. not to think more highly of himself then he ought, but be sober minded: for as the heathen observed, it ost falls out, that there is [...] animus sub rudi [...], an high mind under a beggers cloak; some are like the bramble in the ParableJudg. 9. 15. that would be king over all the trees, or like the thistle, that would match with2 Kin. 14. 9. the Cedar of Lebanon.

2. The spiritual duty of Inferiours is, first, with a ready and willing minde to obey their superiours, as it is in the song of Barak and Deborah, the people cameJudg. 5. 9. willingly: Not like [...], who would have no governours, Tumultuarii spiritus, spirits of opposition, nor yet like the Herodians (the other extreme we mentioned before) spirteus aulici, servile flattering spirits, the former obey no further [Page] then they are forced. Job tells us [...] some like these, that assoon as the cord is loosed,Job 30. 11. will loosen the bridle themselves; these are the sons of Belial: and the other sort are as far in the other extream, who are servilis spiritus, of a servile and base spirit. To avoid both extreams, we must obey as the people promised to obey [...]. All [...]. [...]. 16; 17 that thou commandest we will do, and whither soever thou sendest us we will go; tantum si [...] fuerit tecum (as some read the words) onely if the Lord be with thee, so long as thou dost not depart from him, we will not depart from thee. That tantum must be our direction, we must obey so far as they go not contrary to Gods commands; if they command contrary, we may disobey, and yet remain good Subjects. This for the spiritual part of this Precept.

4. The fourth rule requires the means conducing to be handled, and these also have been partly handled before, and therefore may be passed over here; onely some more means we may observe for the Superiour in his duty, out of the 101 Psalm.

1. To think of his accompt, Quando veniet ad me? When will God come? ThisPsalm 101. [...]. must be his thought, he must give an account, how he hath executed his place. God will demand ubi est grex [...]? Where is the flock that was given to thee?

2. The next is in the same verse: for the well ordering of a kingdom he will begin at his own Court; if a king, if a Master of his own family, he must begin at himself,John 8. 34. I will walk in my house with a perfect heart. Our Saviour saith, Qui [...] peccatum, servus est peccati: he that committeth sin is the servant of sin, and he is not [...] to rule over others, that is under the bondage of that, from which he should deliver others.

3. Thirdly, his eyes must be upon such as are faithful in the land: he must pickPsal. 101. 6. out those that are integri, wise, sound, and [...], which are worthy to be in place of government. He must be careful to know such as are [...] to be called ad [...], to rule under him, that so when there is occasion he may employ them in publick service.

4. He must consider what they be which he ruleth over, they are the City of God, [...] and therefore he must not esteem of them lightly. It is Gods work, and they are Gods people, Citizens of Gods city. The Heathen man could say to a [...] Remember you are over [...] men, and over Athenians, thereby admonishing him, to be moderate and careful in his government: much more should it make all Christian governours careful, when they consider the dignity and worth of those they are set over, that they are the city and servants of God, and redeemed by the blood of Christ, &c.

And as these are some means, the consideration whereof may work in Governours a care to perform the duties of their places aright; so again, there are means to keep men from usurping authority, and affecting, without lawful title, power over others, or aspiring to higher places then they are fit for. To this end they should labour1 Sam. 24. 14 to humble themselves, as David did, who accounted himself a dead dog, a flea, 26. 20. a [...] and no man. And seeing the defect of gifts in themselves, to be content (WithPsal. [...]. 6. the Apostle) with what place soever they are called to; and with David to say, Ecce me, Behold [...] am I, let God do with me what seemeth good to him. Thus ought a man to2 Sam. 15. [...]. stand [...] to preferment, and to say, If I be fit for the place, God can provide it for me. If he do not, what dignity soever it be, I can be aswell without it, as with it. He ought to think with himself, that though he be Dominus ingenii & lingue, have wit and [...] at command, yet if he be servus peccati, a servant of sin, there is matter enough to humble him. And because there is in every man naturally a spirit that lusts and longs after honor as the babe longs for the breast; therfore with David, he should ablactare, wean himself from aspiring thoughts, by such considerations, as these.Psal. 131. 2. Nay the same king goeth a degree further. Michal thought he abased himself too much2 Sam. 6. 22. by dancing before the Ark, but he told her, he would yet be more vile and base in his own sight: so far he was from aspiring after an higher estate, that he would prepare himself to be in a lower condition, if God should please to set him lower. Thus it would be good, if we would prepare our selves before hand, and to say as Balak did toNumb. 24. 11. Balaam, though he were a Heathen king, I thought to have promoted thee, but God hath kept thee from honour: he acknowledges it to be Gods hand to keep [...] from preferment, God disposes of honors and preferments as he pleases. When the sons of Zebedee would needs sit one on the right, the other on the left hand of Christ in his kingdom, Christ tells them, Those places must be for them, for whom his Father [...] prepar'd [Page] them. In Ezekiel it is said, the Prophets were like foxes in the desert: and so in theEzek. 13. 4. Schools of the Prophets, we finde every one like foxes, hungry and ravening for preferment, as a testimony of that excellency that is in him. Thus we are ambitious still of higher places, forgetting that lesson of our Saviours, of taking the lowest places. Luke 14. 8, 9. A good Steward (as he saith) will give to every one in the house [...], his portion, 12. 42. and no man ought to expect more: he that will have more then his [...], his portion, requires an unjust thing of the Lords Steward.

5. According to the fifth rule we are to speak of the signes of the performance of [...] fifth rule. these duties.

1. For Inferiours. The signes of their honouring their superiours may be gatheredThe signes. from that speech of the Heathen, Nec dicto, nec facto, aut [...], I have not neglected my duty, either in word or deed, or by so much as an ill look: and as for [...], the common saying of vultu saepe laeditur pietas, shews that by a wry countenance, a man may break this precept.

The signes (in the next place) when inferiours give honour to their superiours may be these; and a man may be honoured or dishonoured, Dicto, Facto, Vultu, for these three wayes laeditur pietas.

1. Facto. We must shew our reverence to them by our deeds. Our outward acts ought to be such, as that they may rejoyce and take pleasure in their government, and not griefe, as the Apostle speaks. Davids heart smote him, when he had cut offHeb. 13. 17. Sauls skirt. He did not hurt Saul in the Cave, yet his heart toucht him, because [...] 1 Sam. 24. 5. had toucht his garment, and had thereby dishonoured him, by spoiling his garment. We must not then do the least act that may reflect upon our superiours, but [...] our honour by all acts of obedience and duty; yea, by doing more then we are bound to; this is a good signe that we do truly honour them, if we do not barely our duty, but abound in every good work, by doing more or oftener then law requires. The Apostle speaking of a duty tells the Philippians, that it was not so much the matter2 Cor. 9. 8. of the duty he esteemed, or weighed, the paying of tithes or maintenance, butPhil. 4. 17. [...], the fruit abounding, that should be accounted as an overplus at the day of reckoning; this was it he valued. By this means we shall not be like Simeon and Levi, Gen. 34. 30. that made their father stink among the inhabitants of the land, but cast a comfortableEsay 9. 17. 2 King. 2. 23. smell, that God and our superiours shall take pleasure and delight us.

2. Dicto. Honour must be shewn in words, as on the contrary contempt may be shewn in words, as we see in the example of the children that mocked [...], and were destroyed by bears; and of the Pharisees that derided Christ, which is elegant in the original [...], naso suspendebant, they took it in snuff, and expressed their derisionLuke 16. 14. by drawing together the nose, they made noses at him. Therefore blessed is he that speaketh to an understanding ear; an obedient ear will be willing to hear his faultsProv. 15. 31. 25. 12. without deriding or [...] at his Superiour.

3. Lastly vultu, for the countenance. Honour as well as contempt may appear by the countenance. We see Cain liking not his brother, hanged his look, his countenance Gen. 4. 5. 31. 2. fell. Laban upon displeasure taken against Jacob, altered his countenance, it was not to him as before. S. Jerome upon the 16 verse of the 80 Psalm, saith, there is [...] increpationis, a chiding countenance, and [...] detractationis, a countenance that can detract, which is, as the Wise man saith, when one doth harden his face, or put on a bold face when he is rebuked, or hath, as David saith, a proud look, wherebyProv. 21. 29. he doth as much as in him lies, [...] laedere, dishonour him by his looks. Elisha saith,Psalm 131. [...]. 2 King. 3. 14. that if he had not reverenced the face of the king of Judah, he would not once have looked upon Jehoram; intimating that to Superiours especially being godly, reverence must be shewed, and that it may be shewen even in the looks.

For Superiours, because as they say their power is bottomlesse, so their abuses are bottomlesse: therefore there are certain signes of a good government.

1. The Prophet tells us, that in a good government, the eyes of them that see, shall not need to wink, and the mouth of them that can speak, shall not need to be silent, aEsay 32. 3, 4. man may speak the truth freely without danger or controll: a flagitious man shall not be called, Good Sir, and as it is verse 5. the base shall not be called liberal, nor the churl bountiful. He gives us to understand, that in an ill government a man must see and not see, as the Poet said, Quod scis, [...]. We may see this in the examples of Esay and Amos. Amos lived in the dayes of Vzziah and Jeroboam, and he [Page] tells us, that then it was a time for the prudent to keep silence, because it was an evil Amos. 5. 13. time. A wise man must hold his peace, lest it should fare with him, as with the Levite, when the Danites cried, Tace, hold thy peace; which he was forced to doJudg. 18. 55. lest they should have slain him. It was certainly no signe of good government, when our Saviour for saying he was not bound to accuse himself before Caiaphas, was [...] John 18. 22. on the face by a Catchpole: and when Ananias commanded S. Paul to be smittenActs 23. 2. on the mouth, because he pleaded his own cause; whereas Esay living in the dayes of Hezekiah, a good king, durst say to Shebna, Who are you? whence come you? and God deal thus and thus with you.

2. A second signe of evil government is, when men cannot have justice, but are delayed by those that should right them. S. Paul notwithstanding his appeal to [...], could get no justice, because Nero being upheld by his under governours, must also uphold them. Achish could confesse that David was upright, yet he1 Sam 26. 6, 7 told him, he must not go with him for fear of displeasing the Lords of the Philistims.

3. Another signe is by their speech: which the Heathen observed: A good Governour saith, [...], it is my duty, and I must do it. An evil Governour will say [...], I have power and I may do it: He boasts with Saul, I can give you vineyards, &c. and with Pilate, I have power to crucisie thee, and power to let thee go.

4. A fourth signe is out of Menander, when their eye-brows swell so, that they will refuse to amend what is amisse. If there be any fault, and if you tell them not of it, they will say, Why did you not tell me of it? and if you do, they will say, [...], we will consider of it; and then it shall be as much amended, as if it had never been mentioned: and also you shall, when opportunity serves, be remembred with some mark of displeasure, as one too busy or pragmatical. When one told Joah of Absaloms hanging in a tree, he asked him, why he did not kill him; but the other replied, that considering the kings strict charge to the contrary, Joah himself (if the fact had been done by another) would have been ready to accuse him to the king, and to have him punished.

5. It is a signe of ill government, when Religion is pretended to stop justice. It was much practised in the primitive times, and oft complained of by the Fathers. If any of the Rulers or Officers had wronged a Christian Bishop, and he had complained to the Emperour who promised justice, and appointed a day for hearing; then would the Deputy come and say, This man is a Christian; he ought to be patient, and toActs 16. 37. forgive injuries, and not to go to law, its against the principles of his religion. And thus they were dismissed without justice and reproached for their labour. So it is often with others: especially, if any Clergie-man seek for justce.

6. Lastly, The thriving of the righteous is a good signe. In his dayes (saith the Psalmist) shall the righteous flourish. But on the contrary, when as the Heathen observed, The flatterer is chief in esteem [...], and the Sycophant the next, and [...], the lewd and naughty person is the third. This is a signe of ill government. Such a Sycophant was Doeg, who accused David to Saul, and made him pursue1 Sam. 22. 9. him; his crime was such, that there was no sacrifice appointed by the Law to [...] it; and therefore David said, Let him be cursed before the Lord. It is reported,26. 19. that when Caesar first entred upon his tyrannical government, he gave preferment, sic [...] non [...]; & tamen inquinaret ornamenta, so that the men had no honor by them, but dishonor was brought upon the preferments, and these places of preferment are discredited, when unworthy men as Sycophants and lewd persons are placed in them by governours.

6. The sixt rule for expounding the precepts is, that we do not onely observeThe sixth rule, Of procuring the observation by others. them our selves, but cause them to be observed by others. According to this, we must not onely honour our Superiours, but draw others to this duty. The negative precept is given by the Wise man, My son, Fear God and the King, and [...] not Prov. 24. 21. with those that are given to change, &c, We must neither be principals nor accessories in any rebellious course against our Soveraign, neither do any thing of our selves, nor draw others to joyn with us in any such unlawful course. An example we1 Sam. 24. 10. have in David, when he had Saul at [...], he would not hurt him himself, nor would he suffer Abishai to destroy him; for who (saith he) [...] [Page] can stretch out his hand against the Lords anointed, and be innocent? And as they contain a dehortation from disobedience and rebellion, so e contra, we have an exhortation for obedience and subjection. Gedaliah, as he was willing to submit himself to the Chaldees, so he exhorts others, Let us serve the king of Babel, and it shall be well with us. When any shall rise in the gain-saying of Corah, against Moses or Aaron, 2 King. 25. 24 we must not onely not joyn with them, but withdraw others from them, and say with Moses, Depart from the tents of these wicked men, and touch nothing of theirs, Numb. 16. 26 lest ye be consumed in all their sins. But on the other side, if they require things directly and evidently contrary to the commands of God, Deo potius quam hominibus, we must not obey them our selves; nay, we also must exhort others not to obey them: if their authority be lawful (though abused) we must rather suffer then resist: but if it be usurped, and without any colour of title, we may resist them, if we be able; for [...] without title (while the lawful Governour hath not [...] his claim) are to be accounted as publick theeves and robbers, its lawful for any to destroy them: and thus we may say with David, Quis consurget mecum, who will rise up with me against the evil doers? We must get as many as we can to joyn with us, to deliver us from the oppression of such as [...] or invade the authority of our lawful Soveraign.

CHAP. XI.

The second part of this Commandment, A promise of long life. Reasons why this promise is annexed to this Commandment. How this promise is made good. Reasons why God sometimes shortens the dayes of the godly, and prolongs the dayes of the wicked.

VVE are now come to the second general part of this Commandment, which is the Promise, That thy dayes may be long, [...]. a prolongation of dayes. In the second Commandment, there is a general promise, to them that love God and keep his Commandments. In this there is a particular promise for them that observe this Commandment; and therefore its true which the Apostle observed,Ephes. 6. 2. that this is the first Commandment with promise, that is, with a particular promise.

Now the reasons why God adds a promise and reason to this Commandment may be these.

1. Because (according to the proverb) Adorant plures [...] solem, quam occidentem, there are more that worship the rising, then the setting Sun: and old men are compared to the sun going down. Job saith, that a man towards his end is like a candle burning within the socket, or a lamp despised. So consequently our fathers having oneJob. 12. 5. [...] in the grave, are neglected, because there is no further hopes of receiving benefits by them, whereas if they were still growing up with us, there were further expectation of good towards us. Therefore God adds this reason or motive to stir us up to give due honour to them, even when they are old, because we shall be rewarded our selves with honour and long life.

2. Secondly, here is a convenient proportion between the promise and the duty, which is most [...]. The Heathen man saith, Si acceperis [...] gratis, tuere; if thou hast received a benefit, preserve it. We received a benefit in our birth from our parents, that is our life: be thankful to them, and so maintain it; for God then will have our life preserved by them from whom we had it, and that is, by their benediction if we shall continue in our honour to them. Pietas, saith S. Ambrose, in parentes grata Deo, merces [...], [...]; this piety towards parents is In [...] 118. 1 Tim. 4. 8. acceptable to God, and is the just reward from children to parents, &c. And S. Paul saith, it hath not onely the promise of this life, but of [...] to come. And therefore this second [...]. 5. 16. reason is explained, ut bent [...] sit, that it may [...] well with us. For, as it is said, that if all the Adverbs, as diu, &c. were linked together, and bene and male were left out, they were nothing worth. And therefore God makes a comment upon this Commandment, after he hath said [that thy dayes may be prolonged] he adds, that it may [...] bene well with [...]: ut non [...] sit longa, sed [...]; that thy life be not onely long, but happy.

[Page] Now parents blessing much conduceth unto this, that by their blessing we mayGen. 9. 25. [...]: prolong our dayes. The blessing of Noah to Sem, reached to life eternal, and of Japhet to this life, that he should dwell in [...] terra, be enlarged and dwell in25. the tents of Sem: and a curse fell upon Cham, both for this life, and the other, and that upon [...] and his posterity.

This blessing of the parents is effectual, because it is a fruit of faith, as the Apostle tells us, in the case of Isaac blessing Jacob, and of Jacob blessing the sons of Joseph; and as their blessings, so their curses are effectual; we see it in the storyHeb. 11. 20. 21 of Isaac. He [...] [...] fetch him venison, that he may blesse him; Rebecca counselsGen. 27. 7. Jacob to prevent [...]; he dares not lest his father curse him, yet at his mothers12. instigation he adventures, and Isaac blesseth him with a blessing which afterward28. proved effectual, for when [...] came to be blessed, Isaac told him, dedi fratri 33. tuo benedictionem, & erit [...], I have blessed him, and he shall be blessed: yet25. 28. [...] loved [...] better then Iacob; but this was the work of Gods providence, that Isaac should give the blessing to Jacob.

So likewise in Jacobs blessing of Ephraim the younger before Manasses the elder,48. 15. the younger should be greater then the elder, though he should be great too: a strange blessing it was (for the manner) and mighty (for the [...]) and when Jacob blessed Joseph, because he had fed his father, (a part of the honour here49. 25. commanded, as was shewed before) therefore he blessed him with the blessings of the heavens, of the aire, and of the deep; and this blessing proved effectual, for that Tribe continued longest in prosperity, and remained with Judah, when, the ten Tribes were carried captive, and never returned. Thus the parents arepsal. 115. 15. the instruments which God chooseth to convey his blessings by; you are the blessed of the Lord, as the [...] speaks; The blessing is Gods, and parents the instruments.

Before we leave this a question must be answered.

How is this promise fulfilled, since we see by daily experience, the contrary, we seeQuest. that dutiful children have died in the strength of their years, and disobedient and stubborn have prospered and lived long; and therefore that is very true which the PreacherEccl. 9. 2. 3. tells us, all things come alike to all &c.Answer.

1. We say, that riches honour, long life, and other outward things are but gifts of Gods left hand, and are common alike to all, as well to the bad as to the good. Isaac in his blessing gave the fat of the earth to Jacob, and after, verse 39. He gives it to his brother [...]; and prosperity is the lot of the wicked aswellprov. 3. 16. as the godly, ne boni nimis cupide prosequerentur, lest the good should be set too eagerly upon it; and adversity is common to the godly, aswell as the wicked, ne [...] turpiter effugiatur, lest the godly should [...] it basely.

2. Again, the reason why adversity is common to both is, because if it should sall upon all the wicked in this life, question would be made, where is that judgment we look for? And if wholly upon the godly, we should be apt to say, [...] non respicit 2 [...]. 3. 4. psal. 10. 12. nos, God regards us not, his providence failes. And therefore to let us see, that his providence continues, he will give to his children some good things here, and to let us know, that he hath judgement in store, he imparts some of them to the wicked. Nor will he bestow all upon the ungodly, because thenHab. 1. 16. they would be [...] to conceive, that they were not at Gods dispose, but would sacrifice to their own net, and attribute all to outward means: nor all upon hisJob. 1. 9. children, lest the devil and his instruments say, as he did concerning Job; doth Job serve God for nought?Obeit.

But how then shall we acquit God of injustice, and how is his promise of long life, to them that honour their superiours performed?

1. The distinction of bene and male, will acquit him. A promise must carry a benefitAnswer. with it, if not, it were better to be without it then to have it. Now long life, without that blessing of going well with a man, is a displeasure. It is the comfortDeut. 5. 16. and delight which we enjoy in our life, which is here promised as a blessing. For Saint Augustine saith, non est vera vita, ubi non seliciter, vivitur, that cannot be called a true life, which brings not content and happines with it. Eliah being persecuted by1 King 19. 4. Jexebel, thought his life not a benefit, and therefore quits God of his promise, Now, O Lord, take away my life. And indeed long life may be no benefit in two respects.

[Page] 1. In regard of the evil times. [...] was a good king, but the times began to be evil, Jerusalem was [...] long to be destroyed. Therefore Huldah the prophetesse sends him word, that God would gather him to his fathers, and that he should go to his grave in peace, and his eyes should not see the evil that God2 Kin. 22. 20. would bring upon that city. God shortned his dayes, to free him from a further evil, he being but 39 years old when he died.

2. In regard of himself; lest he should be corrupted. The righteous is taken awayEsa. 57. 1. from the evil to come. It is said that [...] was raptus a facie malitiae, taken away from seeing wickednes, lest either he should have been infected or grieved at it: and so the pleasure of his long life here, would have been a displeasure to him, by the danger of eternal death.

2. The second answer is, to that which is secondly objected [that though God takes them out of this life in these respects, yet the compensation is more then equivalent] he makes them amends, and that fully. For as when [...] promisedMarc. 6. 23. [...] half his kingdom, if he had given her all, it had been no breach of promise in him, so [...] God give to those that honour their parents vitam perpetuam, everlasting life, instead of [...], a long life, he performes his promise to the full, so he that promises ten pieces of silver, and gives ten pieces of gold; and he that promiseth an hogshed of beer, and giveth as much wine, breaks not his promise.

3. But the [...] and most sufficient answer is this. There is no temporal thing, that doth cadere in promissum Dei, come within Gods promise further then it shall be conducing to the life to come: for this life is but via ad vitam, the way to the other, and better life. And therefore whatsoever God promiseth in the way it is but as it furthereth to the end. [...] pars perfectae [...] est [...] foelicitas, earthly felicity is no happines, unlesse it dispose us to eternal felicity: because (as it was said before) all things must [...] in [...], work together for good; [...] it a disponatur de [...], [...], that the lesse blessings [...]. 8. 28. may be so disposed, that they may agree with the chief good; or at least ne periculum fiat de maximo, the greatest good may not be hazarded by it. And in this respect it is certain, that as it is not prejudicial to the life to come, God keepeth his promise. Therefore (as one saith) our lives may be ventured pro Rege, lege, & grege, for the King, the law, the flock.

1. Pro Rege, for the king. Thus when David was in danger of being stain by2 Sam. 21. 16. [...]-Benob one of the sons of the Giants, [...] hazarded his own life, to save17. Davids, and so rescued David and slew the Philistim.psal. 44. 22. Jude vers. 3.

2. Pro lege, for religion. For thy sake (saith the prophet) we are killed allJam. 5. 10. the day long, Contend earnestly for the common faith, saith Saint Jude.

3. Pro grege. As the prophets were examples, so must we.

In these cases, if a man should be desirous of life, he may live, but this life will prove derogatory to the life to come. But if in the same cases we shall lose our lives, God doth not onely reward us with [...] the life of glory in the other world, but with vita memoriae, we shall have an everlasting memory and honour in this world. The righteous shall be had in everlasting remembrance, saith the father, and the memory of the just is blessed, saith the son: and men shall say, Praisedpsal. 112. 6. prov. 10. 7. be the Lord that ever such a man was born; and say, [...] mortuus est iste, how bravely died such a man.

Now [...] are some reasons also, why God prolongeth the lives of the ungodly, and though they cannot expect it by vertue of his promise as the godly may, for no promise is made to the wicked.

1. To give them time to repent, that they may recover themselves out of the snare of the devil, as the Apostle speaks. And this we see in Saint Paul by his2 Tim. 2. 25. conversion, and the not [...] of Solomon, when he had forsaken God, [...]. and followed strange women, and false Gods, was the cause sine qua non, of his returning to God.

2. Secondly, God hath thereby a respect to the progenie of the wicked; If2 Kin. 21. 14. God had cut of [...] while he had been yong, good Josiah had not been16. 20. born: and if Ahaz had not been suffered to live, [...] had been lost.

3. Thirdly, [...] wicked [...] to live, that they may be rods and scouges [Page] for the exercise and [...] of his Church. The prophet in the person of God callsEsa. 10. 5. Ashur, the rod of his anger.

4. The last reason may serve as an universal [...]. God [...] such men to live long, to [...] long suffering, by his patience and long suffering. The Apostle [...] the same, when he saith, what if God willing to shew his wrath, and to make his power known, endured with much long-suffering the vessels of wrath. But as the Prophet tells them, God will not suffer them to escapeRom. 9. 22. for ever.

1. The godly shall come out and look upon their carkasses, and in the meaneEsa. 66. 24. time they shall be but as condemned persons, nay they shall condemn one another.2 Kin. 9. 31. [...] condemnes Zimri, had Zimri peace which slew his Master? And Absolom, 2 Sam. 16. 17. though he were rebellious to his father, yet he could condemne Hushai, for leaving David; is this thy kindnes to thy friend.

2. As the Prophet Esay hath it in the forenamed verse, [...] non [...], their worm shall not die, Conscientia ipsorum paena, their very conscience shallAug. be a punishment to them. So that their life may be [...], not [...], long, but without delight or joy.

3. The third is out of the same verse, ignis [...] non extinguetur. Their fire shal never be quenched. Their misery shall never have end.

4. And lastly (there too) they shall be an abhorring to all flesh. They shall be odiouspsal. 34. 16. to every good man. Their name shall be forgotten. God will root out theprov. 10. 7. remembrance of them from the earth. The name of the wicked shall rot.

And though God take away the righteous betimes, yet in the way of righteousnes is life, and in the path-way thereof there is no death, as the wiseman speaks.12. 28.

And to conclude with the words of the Preacher, though the dayes of the wicked be prolonged, yet it shall go well with them that fear the Lord: But it [...]. 8. 12. shall not go [...] with the wicked, neither shall he prolong his dayes, which are as a shadow, because he [...] not before God.

THE EXPOSITION OF THE Sixth Commandement.

[Page]

CHAP. I.

Why [...] commandment is placed in this order. How it coheres with the rest. Of unjust anger, the first step to [...], how it differs from other affections. Of lawful anger. unlawful anger how prohibited. The degrees and fruits of it. The affirmative part of the precept, to preserve the life of [...]. The life of the body, and the degrees of it. The life of the soul, and the sinnes against it. The scope of this commandment.

Non occides. Thou shalt do no murther, or Thou shalt not kill.

WE have seen, that whatsoever duty was between men, as Superiours, and Inferiours, pertained to the fift Commandment, which hath been handled at large. Now the duties that are called [...], which are common to all, follow in the four next commandments. This sixth concerneth the life of man, and the preservation thereof. The seventh respects chastity, and the preservation of it in wedlock, and out of wedlock. The eighth takes care of meum & tunm, the goods, propriety, and estates of men. And the ninth concernes the reputation and good name of a man.

This commandment conducing so much to publick and private peace, is rightly and in its due order placed next to the [...] whereby authority and government is established with due respect and honour. And the lawgiver considering the frailty of mans memory, hath in his infinite wisdom under one word [murder] comprehended a whole catalogue of sinnes, and made choice of this word, which signifies the highest degree of sinnes of this nature, to shew how odious the other degrees are, and that those affections of unjust anger, hatred &c. Are murder in his sight, which otherwise would not perhaps have seemed so haynous to man, if they had not been expressed by that word.

This commandment is expounded in the law by Moses, where not onely murder itself is forbidden, but all the degrees and causes [...] men come to it, asLev. 19. 16. [...]-bearing, standing against the blood of our neighbour, hatred, not rebuking a17. neighbour for his sin, revenge, grudges, &c. And as in the law, so in the Gospel18. by our Saviour himself there is a large comment upon this law, from theMath. 5. 22. &c two and twentieth verse of the fift of Saint Matthew to the 27. And from the 38. verse to the end of the chapter, where rash anger and malice is made murther in the heart and revenge even against enemies is severely forbidden. The like is in Saint Johns Epistles almost throughout them all, but especially in one place, most plainly and especially; whosoever hateth his brother is a murtherer. By which God sheweth, that [...]. 3. 15. God rather gives his laws to the heart (the fountain of the affections) & to the affections, then to the actions, as men do their laws. And when we have well weighed these places, we shall finde that to be true, which the Apostle saith, that Anger and hatred [...] the gate of the [...], whereby he enters into the soul; Be angry and sinne not, neither [Page]give place to the Devil; for hereby is way made for strife and debate (the properEphes. 4. 27. work of the Devil) as S. James speaks.James 3. 16.

For the order and dependance of this Commandment upon the former, it is very exact. For,

1. First, the fifth was concerning parents, the beginners and Authors of our life, therefore no object cometh better to be treated on in the next place, then life it self; which floweth as an effect from the former, and every man ought to prize and esteem it both in himself and others. And as it ought to follow the fifth, so ought it to go before the rest; for we must first have life and being before we can partake of wedlock, goods, or good name, [...] do all depend upon life, and therefore the Commandment for preserving of it ought to stand before these.

2. The ground of the fifth Commandment was self conceit; to restrain that conceit which men have of their own excellency, whereby they assume honour to themselves, and are unwilling to give honour to whom it is due. Hence men are apt to hate those that are better and more honoured then themselves; for omnis iniquitas mentitur sibi, all iniquity deceives it self, and we may observe that the first murder came fromGen. 4. 5. 8. this, Cain hated his brother, because he was accepted and preferred before him, and the text saith plainly that he slew his brother, because he was better then himself, for1 John. 3. 12. his brothers works were good, and his own evil. So was Esau's anger kindled againstGen. 27. 41. Jacob, because of his prerogative of birth-right which he had bought, and for the blessing which he stole from Esau. The like was in the Patriarchs against Joseph: so37. 4. 8. that in both cases (had they not been prevented) they had proceeded even to murder, when they hated them. All this, I say, grows upon the conceit, that we are not honored so much, and others (in our opinion) are honoured more then they should be. Thus then we being thwarted and crossed, do as Ahab did, fall into anger and revenge, and (to obtain our desires) into murder. And therefore in the placing of this Commandment before those that follow, there is very good order observed.

It is true, as diverse have well observed, that [...], the fervour of spirit or animosity, proceedeth from [...] desire, and our affections are hence called [...] violent and earnest. We see in natural things, fire, whose natural place is to be above, desireth to be there, and therefore it hath the quality of lightnesse given to it, whereby it is apt to ascend, and if it be hindred in its course, it hath another quality, viz. hear, to burn through and make way, whereby it will search, and by its own strength [...] to remove the impediment. Such a thing is in the soul of man; for God having given us light to know what we have to do, giveth also a desire to do it, & so we make toward it, we go up; for therefore hath he given us that part of the minde which we call [...], which is answerable to the lightnesse in the fire: and then answerable to calor heat, he hath given us [...], and by the zeal of it we remove all impediments in our course.

1. Now the first step or motive to murder is anger, which is vindex laesae concupiscentiae, the revenger of our desire impaired; this being not satisfied, there naturally follows ebullitio sanguinis, a boyling of the blood, for we commonly say, when a man is crossed in that he desires, His blood riseth, upon which follows [...], anger, and a desire of removing the impediment. But this we are to understand, that anger is not of the same quality with some other affections, as namely that of envy, that doth sound ill, assoon as it is named, for it implies a grief at the good of another, which is simply and altogether sinful, as being directly contrary to the vertue of love: but anger is not simply evil in regard of the act or object, but when it fails either in the cause, or the quantity, or measure, then our Anger may be faulty. Be angry, saith S. Paul, but sin not. Ephes. 4. 26. So that there may be anger which is not sinful: and when anger is a sin, often it cometh not in regard of the object, nor at any time in regard of the affection it self, which is indifferent, but when we are angry either without cause, or upon a trivial and light occasion, or when upon a just cause we keep no measure, but our anger is extream.

To be moved with indignation, in Gods cause, or for the publick good, is a vertue, and it is called Nemesis, indignation, as when a man doth see a thing committed against Gods glory, that ought not to be done, or a thing that ought to be done, not done to the glory of God, or the good of the Church and Common-wealth. This is ira per zelum, a zealous anger, and is called Ira spiritus sancti, a holy anger. Such an anger was that of our Saviour against them [Page] that prophaned the Temple. And that of Elias when he saw the worship of Baal setJohn 2. 14. up, instead of the true worship of God. And this anger venerable Beda commendsIn Joh. cap. 2. to us: Zelo domus patris Salvator impios [...] Templo, zelemus & nos domum Dei, & quantum possumus ne quid in ea pravum geratur, insistamus: our Saviour in zeal to his [...] house turned the wicked out of the [...], let us be as zealous for that house, and be [...] and careful as much as in us lyeth, that no wicked thing be done there, &c.

The other is ira per vitium, a faulty anger, or ira [...], a fleshly anger, and thatMatth. 5. 22. is, when a man is angry without cause, condemned by our Saviour, who threatens22. him that is angry with his brother [...], without a cause; or when it is extra modum, beyond all rules of moderation; when a man gives place to wrath, and lets it run out of all compasse, contrary to the Apostles rule, who bids us, resist anger, and not give place to it. S. Gregory gives us a rule for this kinde of anger; Ira cum delinquentium Rom. 12. 19. culpas insequitur, non debet menti quasi Domina prire, sed post rationis [...] In Moral. quasi ancilla fumulari; when anger prosecutes the faults of Delinquents, it should not go before the minde like a Mistresse, but follow reason as an hand-maid: and when the affection is not thus ruled by reason, then it is no more Nemesis, but radix amaritudinis, a root of bitternesse, or venenum serpentis, the poison of the serpent that infecteth our nature.Heb. 12. 15.

Now this sinful wrath, which is the spawn of those sins which S. James reckoneth up, is either the first motion rising in us, or else it is suppuratio vitii, an impostume, or inward ranckling of it: and this, if it be against a Superiour, it is called a grudge; if against an equal, [...]; if towards an inferiour, it is termed disdain; and this grudge if it continue longer, will grow into an impostume of envy, and so will rancour into hatred, and disdain into contempt. After which they usually break out, and have two issues. 1. In the tongue. 2. In the Countenance. If it breaks out 1. in the tongue, it is called spuma vitii, the [...] or froth of the vice, which being against Superiours is called [...], whispering or detraction: of such S. Bernard In Serm. saith, [...] portant in ling [...], they carry the Devil in their tongue. And when it is against equals, it is called [...], contentious railing and brawling: and lastly, against Inferiours it is scoffing and reproaching: or else 2. it breaks out in the countenance, which is called, Icterus vitii the jaundice of sin, we shall know it if it be against Superiours, per obliquos [...], by the crooked and learing eye; if to anEsay 2. 11. equal, by the whole face; and to an Inferiour by high and lofty looks, as the Prophet calls them.

3. Besides these it breaks out in actum & [...], into execution, into the hands and feet, and then it is called Lepra peccati, the leprousie of sin, and produceth fighting and bloodshedding: which Leprousie stayes not within our selves, but infects others also, Come let us smite him with the tongue. These are all a kin to murder.Jer. 18. 18. And this is a brief enumeration of those things, which shall hereafter be set forth at large.

And as in this Commandment, there is a prohibition of murder and its kindred, so is there also an injunction in general to do all things that may conduce to the preservation of our Neighbours life: of which also we shall speak hereafter.

The Hebrews have a saying, that every man ought to be lignum vitae [...], a tree of life to his Neighbour. What it is to be [...] vitae, a tree of life to our Neighbour, the Wise man tells us in sundry places: fructus justi, the fruit of the righteous is a tree of life, to deal justly with him, and offer him no wrong; and in [...]. 11. 30. another place, Desiderium expletum, a desire fulfilled is a tree of life, that is, by [...] 13. 12. and doing good; and again, [...], a gentle tongue, which gives gentle speeches. These are ligna vitae, trees of [...], for by these we make our15. 4. Neighbour to have cor sanum, a [...], or joyful heart, which is indeed the life of the flesh, as he tells in another place; for without this, this life is, as the Heathen said,14. 30. [...], life without life.

It is a foolish opinion of some that think, that the body and senses are the best things they possesse, and thereupon infer that murder hath onely [...] to the body: but the truth is, there is a murder of the soul as well as of the body. So that murder is referred to two lives. 1. The life present. And 2. the life to come.

[Page] The world and the Common law account it an offence, if the body, or good estate of it be endammaged. The good estate of the body is called incolumit as corporis, the good plight and habit of the body: and this consisteth in 3 things (which are all included in murder, as degrees to it.)

1. [...] integritate corporis, in the perfectnesse of each member of the body. The body therefore is not onely prejudiced, when life is taken away totally, but when the body loseth an arm, or a leg. A maim will [...] a good action.

2. In incolumitate sensus, in the soundnesse of the senses of our bodies, when we are at ease, without pain, and therefore when a man is wounded, hurt, or stricken, though no limb be taken away. This bears an action of Battery.

3. In libertate motus, in freedom to go whither we will. When a man is unjustly committed to prison, and there wrongfully detained. The law in this case allows the party so restrained, his action against the person that deprives him of this liberty.

Now as there is inconlumitas corporis, soundnesse of body: so there is of the soul too, called [...], the tranquility of the soul, and this may also be endammaged. The good estate of the soul consists also in three things.

1. In dilectione, in love; against which cometh in odium, hatred, with its crue

Gal. 5. 22.

and retinue.

2. In [...], joy. Against this cometh that, which so handleth a man, that he falleth in [...], into Torporem [...], a sloth or drousinesse of soul, so that he taketh [...] delight in any good thing, or if he fall into envy.

3. In pace. Peace is the last, which is twofold. 1. Either within a mans [...], quiet thoughts, against which cometh scandalum, scandal given: or 2. without, between him and others, and the opposer of this is discord and contention.

So that not onely offences against the body, or the incolumity and good thereof, but offenders contra animam, against the soul, and the [...], the good plight thereof,Gen. 27. 46. are comprehended within this Commandment, as breaches thereof.

When Esau against the will of his parents had matched himself with strange women,Job 10. 1. the daughters of Heth, the text tells us, that Rebecca professed, She was weary Gen. 45. 26, of her life, and this wearinesse of life Job calleth amaritudinem anima, the bitternesse27. of his soul. Esau in this act was a trespasser against this Commandment. On the other side, Jacobs soul being as it were dead by the report of Josephs death, [...] imprisonment, and Benjamins departure, it is said of him, when he was told thatProv. 17. 22. Joseph was alive; that his spirit revived, as if before it had been dead The Hebrews have a phrase [...] animam, to kill the soul, and the English have the like, to kill the heart: and the Wise man hath one neer to it: Spiritus tristis exsiccat ossa, a broken spirit drieth the bones; for grief is a cause of diminishing the natural heat, so that he that ministreth this occasion to any man, doth what he can to shorten his life, and is within compasse of breach of this Commandment; for whatsoever is contrary to [...] life, or [...] well-being, is forbidden by this Commandment, Thou shalt not Gen. 9. 6. kill.

The scope of this Commandment, is not any private benefit, but the publick good, as was said before of the Law in general; for the sin forbidden here is, 1. In respect1 Cor. 12. 13. of God himself. God will not have any man killed, and his reason he gives, because27. man is his own image; and it is accounted a capital crime against earthly Princes to deface their image. 2. In regard of the Church. Christians are all one body in Christ, therefore he that shall take away any member of it, makes a rupture in that mysticalLevit. 26. 6. body. 3. In respect of the Common-wealth. Peace is a great benefit, and a great blessingPsalm 36. 9. when men shall live without fear; besides, Tutela singulorum, the safety of every private person, who as he hath received life from God, so he hath received reason, by the use whereof he is to preserve it. For as the Psalmist saith, God is the fountain of life, from whom life is derived to every man, and it is he that hath given man, nobilem rationis usum, whereby he may procure himself both incolumitatem corporis, the good plight of body, and [...], good habit or tranquillity of soul: and with this he hath fenced him round. So much in general. Now for the particulars.

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CHAP. II.

Of murther in general. The slaughter of beasts not prohibited, but in two cases. Of killing a mans self, diverse reasons against it. Of killing another: many reasons to shew the greatnesse of this sin. The aggravations of this sin from the person murthered.

THe Manichees held a fond opinion, that because it is said, Non occides, Thou shalt not kill, that a man ought not to kill a beast or [...], or cut down a tree, or [...] up an herb, because there is life in it. But this errour may be confuted, even from the Creation, for before the flood, God saith, Behold I have given you every herb bearing seed, and every tree, &c. to be to you for meat; he gave all things for the use of man, as alter the flood, Every moving thing that liveth, &c. And under the Gospel we seeGen. 1. 29. it most plainly. S. Paul tells the Corinthians, that whatsoever is sold in the shambles,9. 3. that ye may eat.1 Cor. 10. [...].

1. The reasons are evident. First, where there is not [...] societatis, right of society, there cannot be societas juris, not participation of right: but they have no right of society with us, because they want reason: and therefore it can be no injurie to them to kill them; for where there is no right no jui, there cannot be injuria, wrong.

2. To use a thing to that end for which it is ordained, is no sin; but the lesse perfect was made for the more perfect, therefore herbs were ordained for beasts, and both for the use of man.

1. Yet in two cases we are prohibited the killing of beasts; first when it turneth to the detriment of our neighbour. It is not the killing of the beast, but the wrong [...]. 22. 1. and detriment done to our neighbour that is the sin.

2. If we kill it in the [...] of our wrath, exacting or seeming to [...] from it that power of understanding, of which it is not capable. S. Augustine describing the impotencie, or rather [...] of the passion of anger, saith, [...] est, cum [...] opinio turbulent. appetitus [...] ed, [...] facilitatem actionis [...], [...]; In [...]. ad Nep. non [...] tantum, sed [...] irascimur in scribendo, [...]; [...] & frangimus, aleatores [...], [...] penicillo, &c. this passion so diverts a mans iudgement: that we are not onely angry with men, but the writer with his [...], in dashing and breaking it, Gamesters with their [...], Painters with their [...], &c. when they do not please them; when they have not that facilitatem [...]. And this is contrary to Gods [...], for he saves both man and [...]: and so do the godly; The righteous man regardeth the life of his beast, [...] the [...] man, that is, exacts notpsalm 36. 7. in his passion more from his beast, then is within his strength, or capacity.prov. 12. [...].

Come we now to man-killing, which is murder here specified.

There are two sorts of slaughter prohibited by this Commandment. 1. Sui, of a mans self. 2. Alterius, of another.

1. For the [...], though the Heathen we read of (as [...], Seneca, Cato, and others) thought it a [...] sin to kill another; yet they [...] lay violent hands upon themselves, and thought it lawful, and were held in great [...] for it. But Christian religion tells us, that it is an unlawful act, and that no man hath power over his own life, for these [...].

1. First, we must needs grant, that under the [...] of [...] occides, is comprehended, Non occides [...]. Because, as [...] before, the [...] rule of this Law is, [...] teipsum, thou shalt love thy Neighbour as thy self, then non [...] alium, [...] non occides [...], thou shalt not kill another, as thou [...] not kill thy self; and therefore the prohibition of killing another, includes a prohibition of killing ones [...]; the one is against the law of charity and of [...], as well as the [...] for we are by nature most neerly linked and united to ourselves, and nature provides for self-preservation before the preservation of others; for it first provides alimentum [...], by [...] of meat in the stomack, before it gives propaginem [...], propagation of the kinde, for the [...] is of that which remains after the [...] of the [...].

[Page] 2. Every man that live [...] in a society or common-wealth is a part thereof, and [...] [...], at his own [...], but [...], of the society or Common-wealth where he lives, and [...] cannot [...] or [...] without detriment to the whole. And therefore it was, that the [...] their goods to their [...], as it is with [...], because the state being injured by them in the losse of a subject will be in some [...], by depriving them of power to dispole of their [...].

3. Our life is the gift of God (as [...] [...] it in her long) [...], [...] 1 Sam. 2. 6. that gives life, and we ought not to dispose of any gift of God without the [...], or [...] to the will of the donour. And the [...] because we [...] with a [...] Cor. 7. 23. [...], (as the Apostle tells us) which implies a [...] from [...] to him that bought us we are his servants. And then, as the [...] saith, [...]? who [...] thou that [...] another [...] servant [...] may we say, [...] [...]. 14. 4. qui interficis [...]? who [...] thou that [...] servant? It is worse then brutish to kill, drown, or bring upon our selves [...] death. The very swine would not have run into the sea, but that they [...] Math. 8. 32. by the devil.

And therfore Saint [...] [...] the act of [...], that [...] violent hands upon himself rather then he would fall into the hands of [...] [...]. It is a great errour for any man so hold, that a man may kill himself, [...] 1. [...] 2 Macc. 14. 37. &c. temporales molestias, that he may avoide [...] troubles, [...] [...] did, whereby he doth incidere in [...], fall into those that are eternal or 2. ut [...], to hinder another mans [...], when he shall thereby [...] in [...], fall into a grievous sinne of his own or 3. [...], for his own sinne, desperately, as [...] did, there being a way to [...] out by [...]: upon which act of his Leo [...] thus; [...], O [...] & [...], in serm. quem non [...] ad [...], sed [...]. O [...], thou wert more wicked and unhappy then all men, that wouldst not be led by repentance to God, but [...] by [...] to hang thy [...]. [...] lastly, [...]; that they may not [...] like [...], that [...] her self, and the women in the primitive times, that drowned themselves, lest they should be [...]: for by this meanes [...] in [...], [...], They [...] into certain sinne, to avoid an uncertain. So much for sui, the killing a mans self.

Concerning killing of another.

2. Now for [...], the killing of another, the reasons against it are [...]. The two first are general, and were applied in the [...] of Sui.

1. Diliges [...], Thou [...] thy neighbour as thy self: and the rule is, [...] vis, [...], do as thou [...] be done unto.

2. Thy neighbour is Gods image, and thou must not [...] it [...] as [...] cum [...]. The particular reasons are.

1. We are all one [...], as the [...] speaks. And the same prophet [...] Esa [...]. 7. it as a fearful judgement upon [...], that it should come to [...], that a man9. 20. should eat the flesh of his own arme. And this is done, if we [...] and dev our oneGal. 5. 15. another, as the Apostle speaks. No man never [...] own flesh, saith the same Apostle: [...]. 5. 29. we must not hate our brother, much [...] kill him.

2. This sinne will make a man become [...], the devils first born, for he was (as our Saviour told the Jews that sought to kill him) a [...] Jo. 8. 44. from the beginning; and by his [...], ye shall not die at all, heGen. 3. 4. brought in a certain [...], for by one man, sin entred into the world, and death by sin, as the Apostle speaks and so by this means, as much as in him lay he murthered all the [...] of mankinde.

3. Murther is [...] one, of the crying sinnes, and will not cease, till God take revenge for it; as in Abels case, the [...] of [...] comes up4. [...]. to Heaven and Gods eares are alwayes open to this [...], though to others he may seeme not to heare.

4. It is a sin that God will have diligently searched after, as we may see in the case of an uncertain murther; when God appointed, that the judges and [...] of [Page] the city shall come, and wash their hands in the blood of an heyfer over the [...] Deut. 22. 1. &c man, and protest their innocency, [...] their hands have not shed this mans blood, nor have their eyes seen it. Without which [...], Gods wrath would by no means be pacified.

5. It is a cursed sinne, [...], [...] Cain, saith God, and accursedGen. 4. 11. 19. he was, for he was a banished man (by his own confession) and a [...] and vagabond. He was cast out of Gods [...] that is, excommunicate or cast out of the church, [...] from the place of Gods [...] worship, which is called his presence, and so [...] of his grace and favour. This was the first sentence of excommunication, which was [...] executed for this sinne.

6. God sets a special mark upon him for it, which the best expositors say, [...]. was hor rour of the [...], which of all other [...] doth [...] accompanie this sin of [...]. So that this sin will [...] the [...]. The [...] found this horrour: it never [...] them from their first act [...] Joseph, till Josephs comforting42. 21. and forgiving them.50. 15.

7. Cain himself passed sentence of death for his bloody act against himself. Blood for blood, according to that of the heathen. Homicida quod secit [...]. Let the murtherer look for the [...] that [...] hath done to another. Cains fear was, that whosoever should finde him, would kill him, and accordingly it falls out, thatpsal. 55. 23. [...], [...] of blood, [...] dies. [...], shall not live out half their [...], a man slayer may expect that measure from others, which he hath meted out to others.

8. God himself so approves of Cains sentence, that though the hornes of the Altar were a sanctuary for other sins, yet a murtherer [...] he fled thither, was to beExod. 21. 25. taken away and put to death. It was [...] [...] that slew [...] and Amasa, slain [...] King. 2. 34. by [...] at the hornes of the [...].

9. Nay God will require the blood of a man even at the hands of a beast: muchGen. 9. 5. more at a mans hands.

10. Lastly, Gods speech to [...] is very remarkable; the voice of the blood of thy brother [...] to me from the ground: the very earth, which is senselesse4. 10. received that which he shed out [...] his brothers veines, and cryed for vengeance, and shall man that [...] sense let it out? He that [...] this sin, passeth beast and earth, and [...] creatures.

Now an homicides fact is augmented by circumstances, for the person who is slain, is either publick or private.

1. This sin committed upon [...] publick person, is the more greivous of the two, because it is [...], [...] against many: the offendor doth what he can to quench [...] light of Israel. To murther a King or Prince, is of so horrid a nature, [...] Sam. 21. 17. the heathens abhorred it. [...] the murthering of the Common father of a country, yea as much as in men lies, a murthering of God himself, for they strike at God in his vicegerent and therefore though diverse Princes have been taken away and murthered [...], yet never any people in the world pretended by any colour of legal [...], or shew of mock [...] to touch the life of a Prince; (so odious they accounted it) [...] counted it a wicked thing to crucifie a King; Shall I [...] your king? to which they could answer nothing, but that they had no King but [...], acknowledging, that if he had been a King, (as they accounted him none) that it had been a monstrous thing.

2. If upon a private person. 1. He is either [...] to us in kindred. 2. Or els he [...], a stranger.

1. To shed the blood of them that are of our [...], or allied to us, is a most haynous sinne, because super [...] respectus, here [...] a double respect. 1. As he is a man; so it is [...]. 2. He is either father, and then it is [...]; or a brotherExod. 21. 15. which is [...], &c. He that striketh father or mother, shall surely be put to death, but if he shall kill them, there is no death answerable to his offence: the Heathen say, he should have [...] mortem [...], a [...] and an ugly death. And if any man have but one brother, or son &c. As the women of [...] said to David, it is worse to kill him, then if there were more, because there was but one [...]. 14. 7. spark left (as she said) and he [...] to quench it.

[Page] 2. Of those that are [...], strangers, that are removed from us; 1. they are either of strength to [...] themselves, or els, 2. Weak and impotent, as the Orphan, widow, stranger &c. For the last sort of these; it is a more [...] sin to kill one that is impotent, then him that is our match (as we say) and is able to resist. God himself takes especial care of these in the law, that they be not [...] vexed or oppressed, much lesse their lives and blood spilt. This is [...] cruelty, the [...]. 22. [...]. Greek comes from [...] [...] raw, because such cruel persons are like those ra venous beasts, that eat crude or raw flesh. To such belongs that threatning of our Saviour, Qui [...], He that shall offend one of those weak or little ones &c. better it were a [...] were hanged about his neck, and that he were thrown Math. 18. 6. into the [...].

Among those that are able to withstand us, it is far worse to lay hands upon a good and innocent man, then on a wicked: for by spilling the blood of a good man, we not onely sinne against the rule of charity, but against [...] also, he being unworthy of death. We do [...] most wrong to him, to whom we owe the most good. We sin also against the common-wealth by such an act: for a good [...] [...] as the Heathen man said, a common good. And lastly, we sin against God himself. If any man offer violence to them, he doth it to God; for he that [...] [...]. 2. 8 them, [...] the [...] of his [...].

CHAP. III.

The [...] of this Commandment. 1. That Kings and princes may lawfully put [...] to death. That herein they are Gods ministers. Three rules to qe by them observed. Their judgement must not be. 1. perversum, nor. 2. Vsurpatum, nor. 3. Temerarium. 2. That in some cases they may lawfully make war. In a lawful war is required. 1. Lawful authority. 2. A just cause. 3. A just end And. 4. A right manner. Addition 32. Of the causes of a just war. Some other cases wherein a man may kill and not break this Commandment. First, for defence of his life against sudden assaults. Inculpata tutela. Secondly, by chance and without his intention.

How a King may put offenders to death.

YEt we must understand that kings and princes are in some cases exempted from this Commandment, and commanded to kill, and that upon pain of grievous punishment; (and therefore here falls in the rule of [...], the rest belonging to the rules of extent) for this law onely prohibits private persons from killing upon their own authority. And a lawful Prince may lawfully do it two wayes.

1. When he puts to death in a legal way those that are guilty of haynous crimes.

2. When for the just defence of himself and his subjects, or otherwise, he undertakes a just and necessary war.

1. For the first, there is an objection of some, that no man is to kill, or beMath. 5. 39. killed, upon the speeches of our Saviour, Resist not evil. But the answer is easy; for it is not publick [...], but private revenge, that is prohibited. But for publickDeut. 32. 35 vengeance, God tells us, it is his. Which place Saint Paul quoteth. And God hathRom. 12. 19. derived his power to kings, who are his delegates, who, as the same Apostle, are 13. 4. a [...] to the evil, for they beare not the sword in vain; but have it given to them, to execute vengeance upon malefactors, and may by Gods own immediate warrant put an [...] to death.

Thou [...] not suffer a witch to live, saith God. And a wise king (saith Solomon)Exod. 22. 18. scattereth the wicked, and bringeth the wheele over them. Thine eye shall not pittyprov. 20. 26. (saith the law) but life shall go for life &c. For the nature of man is so perverse, asDeut. 19. 26. that without [...], thou shalt kill, ne occides, Thou shalt not kill, will not be observed. God hath given this power and commandment to kings and princes, who are the supreame Magistrate, [...], ne sanguit [...]. that blood should be shed, to Prevent a further shedding of blood. As in the body, the Physitian prescribes, [...], [...], an incision must be made, to prevent an excision [Page] or cutting off the member; and in curing of some diseases of the eyes, the sight must be as it were [...] up for some dayes, and the eye covered that it cannot see, that so the sight may be preserved, and the eye may see better afterward. So here the shedding of nocent blood by kings and those that have authority from them (for to such and none else hath God given the sword of justice) is the way to prevent the shedding of innocent blood.

In the beginning Government was establisht upon this ground, Optabilius est timere unum quam multos, it is beter to fear one then many; and therefore more fit it was for one to have power to kill, then for all to have this power. And he that hath this power may lawfully use it, and cut off some thereby to preserve the whole body. For as in the natural body, if any member become so infected, as that without cutting it off, the whole body will be endangered, (as in the case of a gangrene) the rule is, melius est utpereat unus, quam unitas, better to cut off that member, then the whole body perish, so it is in the Civil body, better one offender be cut off then the whole land endangered. And as in a common fire, when one house is on fire, if water will not quench it, the best way to prevent the rest from taking fire is by pulling it down. Extinguit incendium [...], by the ruin of that they stay the fire from doing more harm: so in the Civil state they stay further mischief by one mans ruin. And therefore God commands, Tollere Deut. 19. 19. homicidam, ut malum tollatur ex Israele, to take a way the manslayer that evil may be taken away from Israel. And this malum to be taken away is two fold.

1. The wrath of God against the whole land, which is defiled so long as innocent blood is shed and not punished.

2. Liberty of offending further, (which arises by impunity) by doing justice on the offender is prevented: for, as God saith, those that remain, shall heare and 20. fear and shall henceforth commit no more such evil.

Thus we see that blood may by shed without pollution of our hands, nay it is so far from that, that Moses calleth it [...] themselves to put some to death by lawful authority; so that Tamnecesse est homines habere, qui accent alios ab [...], quam oculis habere palpebras, it is as necessary to have men to keep others from exorbitancies, as for the eyes to have lids, for they keep out outward injuries, and that which would hurt the eyes; yea they keep and preserve the sight from hurting it self, which without eye lids would disperse it self with continual beholding the object. Therefore the Prophet David saith, that it shouldpsal. 101. vlt. be his common exercise every morning to cut off all the wicked from the city of the Lord. This is or should be the study of the wise king, as Solomon saith, how to scatter the wicked, and to make the wheel to go over them. It was found at first whenprov. 20. 26. magistracy was establisht, that Cains city was the cause of Seths, and that even amongst the seed of Seth, were some of Cains spirit, which were to be restraind with the sword, or els they would like the Rams and Hee goats in Ezechiel, [...] [...]. 34. 18. at the leane sheep with their borns: and therefore that blood may be shed to prevent21. the shedding of blood, is evident; for he that sheddeth mans blood, by man shall his blood be shed, and he that taketh the sword shall perish by the sword. Now it is properly God and not man that sheds the blood of wicked persons, for he is [...] Dei, the miuister of God, to whom God hath given the sword, and he must not beare it in vain. Now as we do not impute the death of a man slain to the sword, but to him that striketh with it, so must not we [...] the death of a malefactor to the judge or king, but to God, whose minister he is. For Quod organon [...] vtenti, id minister est iubenti, the minister is no more to him that commands then the instrument to him that useth it.

Now jubens est Deus, the Commander is God, for as we look not at the sword, so neither must we to man the minister, but to God, whose delegates Princes are, when they cut off evil doers.

Now as the Sheriffe may not execute any man, but, ex praescripto [...], by warrant of the kings writ, so may not the prince or magistrate do any thing in this behalf, but ex praescripto Dei, by warrant of Gods writ, and his prescript is onelyExod. 23. 7. against malefactors. The malefactor must die by Gods command, but the innocent1 Sam. 25. 29. and righteous slay thou not: his soul must be bound in the bundle of life. He must not go beyond his prescript or bounds in either case. For he that justifieth [Page]the wicked, and he that conde mneth the just, even they both are abomination to the Lord, Prov. 17. 15. saith Solomon. The sparing of the guilty, and condemning the guiltlesse are alike [...] sins in the sight of God: we have examples of Gods anger to such as have transgressed in either kinde.

1. For the acquitting and sparing the guilty. Saul by Gods command and prescript1 Sam. 15. 3. was sent to destroy the Amalekites, and he having got Agag the king into his hands, spares him; but what followed? his utter rejection; because thou hast rejected the 23. word of the Lord, he hath rejected thee from being King. Again, God gave Benhadad the King of Syria into the hands of King [...]: whom he let go contrary to Gods prescript. And what followed? You shall hear the words of the Prophet: Because thou hast let go out of thy hand a man whom I appointed for utter destruction; therefore 1 King. 20. 34. thy life shall go for his life. A heavie sentence.

2. For putting the innocent to death, we see [...] condemned of murder for1 King. 21. 13. causing [...] to be stoned: and what a fearful judgement, God denounced against him for it by the Prophet. As also against King David for the death of Vrijah. And21. against Jerusalem for stoning the innocent Prophets.Matth. 23. 30.

We have seen by this time, that a Magistrate may (without breach of this Commandment) put malefactors to death, with the reasons for it, and the evils ensuing upon the neglect of it, he keeping himself within the bounds prescribed by God. Now we must see what rules must be observed in putting an offender to death. And they be three.

1. That it be not judicio perverso, it must be a right judgement. As the nocent must not be spared, so the innocent must not be put to death, his very hairs must be preserved: of which we have spoken before.

2. Nor judicio usurpato, by an usurped judgement; every judge is to keep his own limits: Quis es tu, qui judicas alienum servum? saith the Apostle, Who art thou that Rom. 14. 4. judgest another mans servant? If beyond jus gentium, the law of nations, any Prince put another mans subject to death, it is usurpation.

3. Lastly, not judicio temerario, rashly without lawful tryal. The Judges (saithDeut. 19. 18. Moses) shall make diligent enquiry. He that is condemned must be sons, guilty, and17. 6. that must be proved upon accusation confirmed by testimony of two or three witnesses.19. 5. We see this practised by men otherwise wicked. What accusation bring you John 18. 29. against this man, saith Pilate, in the case of our Saviour. And in S. Pauls, Foelix theActs 23. 35. Governour told him, that he would hear him when his accusers were come. Lastly, Festus pronounced it to be against the custom of the Romans to deliver any man to die, before 25. 16. he should answer his accusers face to face. And S. Ambrose saith, Judicis non est, In 1 Cor. 6. sine accusatore damnare: quia Dominus Judam, licet fuisset fur, cum non esset accusatus, minime abjecit: It is not the part of a Judge to condemn any man without an accuser, for our Saviour cast not Judas off, though he were a thief, because no man accused him. Nor is an accusation to be received, nor blood to be shed, but either upon the parties own confession, or upon proof by the mouths of two or three witnesses. And these are the rules, against which if any man condemn another, Qui De [...]. [...] lib. 3. ita maleficum interfecerit, homicida judicabitur, saith S. Augustine, he shall be accounted no better then a murtherer.

Of the Lawfulnesse of war in some cases.

2. The second case wherein a Prince or Magistrate may lawfully shed blood is, in undertaking a lawful war, either abroad against the enemie, or at home against Rebels. For as he hath a sword to govern the people of his kingdom, his own subjects, so hath he gladium exteriorem, a sword to defend them from the enemy abroad. Certainly had not war been lawful, God would not have had a whole Chapter writtenDeut. 23. for the direction of his people, when they went to war. Praeliaveris praelia Domini, saith Abigail to David, My lord fighteth the battels of the Lord. So that the Lord hath his battels as well as peace. And S. Augustine, Noli existimare neminem Deo placere posse qui armis bellicis [...], in his erat sanctus David, cui Dominus Ad Bonif. magnum testimonium perhibet: be not of opinion that none that followeth the war can please God, for holy David was a souldier, and God gives an ample testimonie of him.

[Page] It is true, S. Paul counselleth us to be peaceable and quiet. If it be possible, as much Rom. 12. 18. as lieth in you, have peace with all men: yet it is with a si fieri [...], and quantum in [...] est. If we have labored to obtain peace and cannot, then the Apostle [...], the Magistrate bears not the sword in vain. [...] here is [...] to him, this [...] gladii, to force peace from the unquiet. Suscipienda bella, ut in pace sine injuria vivatur, war must be undertaken, that [...] may live in peace without suffering wrong.Cicer.

You shall hear S. Augustine justifying the lawfulnesse of it. Nemo bella per Mosen Contra [...]. gest a miretur aut horreat, &c. Let no man either marvel or tremble at the wars undertaken by Moses, because in them he was not cruel, but obedient to Gods command: nor was God cruel in commanding, but just in retributing to the good, and terrifying the wicked. For what is there to be blamed in war? Is it because some die therein (that have a time to die) that the rest may live in peace? To reprove this, is not the part of a religious, but a fearful man. It is the desire of hurt, cruelty in revenge, an unplacable minde, fiercenesse in rebelling, lust to rule, and the like, which are worthily to be blamed in war. And therefore wars begun at Gods, or his Deputies command are lawful and good. Else John Baptist would have said to the souldiers that asked him a question concerning their salvation, Arma abjicite, militiam deserite, neminem percutite, [...], [...]; cast away your arms, forsake the wars, strike, wound, kill no [...]: but because he knew, [...] they by being souldiers, were no murtherers, but ministers [...] justice, not revengers of their own injuries, but defenders of the publick safety, he answers them, Do no [...], [...] no man, be content with your wages. So that he teacheth them their duty in war, butLuke 3. 14. doth not take it away, nor makes it more unlawful under the [...], then [...] the Law. And because S. [...] knew, that the Manichees were apt to [...] S. John, he bids them to mark what our Saviours opinion was in this point. Reddite [...], &c. Give unto [...] that which is [...], and what was meant at that time byMatth. 22. 21. Tribute money, for tribute is paid for the maintenance of souldiers in time of war. And when the Centurion had told him that he had souldiers under him, and how obedient [...]. 10. they were to him, Christ commended his faith, but commanded him not to desert his calling. Thus we see that a war may be under taken lawfully, without any derogation or impeachment to Christian religion. But (as we said) it must be a lawful war, and that it be so, [...] rules are to be observed.

1. It must be ex justa [...], by lawful authority from the King, to whomJudg 1. 1. God hath given the sword. The Israelites before they went to war consulted with [...] Sam. 17. 37. the Lord. And David went not to fight with Goliah till he had king Sauls warrant. [...] Faust. S. Augustine saith, Ordo naturalis mortalium [...] accomodatus [...] poscit, ut suscipiendi belli authoritas atque consilium sit penes principes: not onely Christian religion, but even the Law of nature requires, that the authority and command for war, be from the Prince. And therefore it stands all others upon, to consider what they do, when they [...] any war, without the Authority or [...] of their Princes, much more if it be against him: for let the cause be never so good or specious, though it be for religion, or for God, yet without his authority to whom God hath committed the sword, all the blood they shed, be the persons never so wicked, is murder, and they murderers. Let them consider further what the Heathen man could see, That omne bellum sumi facile, [...] aegerrime desinere, nec in ejusdem potestate initium & [...] esse; It is an easy thing to begin, but a hard matter [...]. to end a warre, the beginning and the end being not in one and the same mans power.

2. It must be also in justa causa, upon a just occasion, and then it is like to speed theDe nov. mil. better. Si bona fuerit causa [...], [...] exit [...] malus esse non potest, saith S. Bernard, If the cause of battel be good, the event seldom proves amisse (supposing withall lawful authority to warrant it.)

The causes of a just war are the same with the causes of a just action in Law; for Addition 32. ubi judicia [...], incipit bellum, where courts of justice end, war begins. They Of the causes of a just war. are generally made three. 1. [...] defence against invasion. 2. Recovery of what is unjustly taken from us. 3. The punishing of some great injurie and wrong, All which are mentioned in that [...] of [...] against the [...], Omnia [...] defendi,Liv. [...]. 5. repetique, & ulcisci fas sit, to defend, recover, and revenge. Thus Abraham undertook [...]. 14. 15. a war for recovery of Lot, in whom an injury and wrong was offered to himself. [Page]But here it must not be every light and small injurie, for which war may be undertaken, but great and notable, or a continued course of injuries. And even when there is just cause, yet until necessity inforces, war must be avoided: for as S. Augustine, [...] Aug. de Civ. gerere malis videtur [...], bonis vero necessitatis; evil men count it a happinesseDei [...]. 19. [...]. 7.to go to war, but good men avoid it unlesse necessity enforce them. Seneca could say, Non [...] homini homine prodige utendum, one man ought not to be prodigal of another. Though David fought the Lords battels, yet God would not let him build his Temple, because he had shed much blood. The Heathen Greeks thought some expiation necessary even for them that had shed blood upon a just cause. And in the Greek Church, that ancient Canon was long observed, which for some time restrained them from the Eucharist, that had born arms even in the justest war.

3. It must be ad [...] justum. There must be a just end proposed before a war be undertaken. There must not be cupiditas nocendi, a desire to destroy, or libido dominandi, a lust to reign over others. But the main end must be the glory of God, and the next, [...] in pace sine injuria vivatur, war must be taken in hand that we mayCicer. live in peace without receiving injury.

4. And lastly, It must be [...] debito, in a right manner; according to that rule given by God to his people: When thou goest out to war with thine host against thine Deut. 23. 9. enemies, keep thee from all wickednesse. How can men expect good successe in fighting against men, when by their sins they war against God. Abigail said of David, that he fought the battels of the Lord, and evil had not been found in him all his dayes, 1 Sam. 25. 28. Where this is wanting, it may be said to such, as David said of Joab to Solomon, when he gave a charge concerning him, that the blood of war was upon his girdle, and in his 1 King. 2. 5. shoes. And thus we see what is required to make a war just and lawful, and where it is thus qualified, as in the Prince authorizing it, it is an act of publick justice; so in the souldiers, it is an act of Christian fortitude, when men fight for their religion, their king, and their countrey, and as they said, propter populum nostrum, & urbes Dei [...] Sam. 10. 12. nostri, for our people, and the cities of our God.

There are other cases, wherein a man may kill, and yet not sin against this Commandment.

1. The first is, when a man is suddenly assaulted, either upon the high-way, or elswhere, where he cannot make use of the power of the magistrate. In this case when the necessity is extream, he may cum moderamine inculpatae tutelae, for saving his own life, kill him that would take it away, that is, when he cannot otherwise preserve his own life. In this case necessitas is not onely exlex, without the Law, but legem dicit legi, prescribes a Law even to the Law it self. But necessity must be taken as it ought, that is, not onely pro imminenti necessitate, a necessity neer, but pro termino indivisibili, when at the Instant a man must defend himself, or his life is lost; in this case every man is a Magistrate. This may be confirmed out of the Law, [...] Exod. 22. 2. minore ad majus, The Law saith, If a thief be found breaking up an house by night, and he be smiten that he die, there shall be no blood shed for him. Then if I may kill a man for breaking into my house to steal my goods, and not be within compasse of murther, much more if he would take away my life. And this was the cause (as S. Augustine saith) that gladius Petri, S. Peters sword may be [...], in [...], to terrifie men from offering violence, and to preserve one from danger. And seeing the Law allows a man to carry his sword about him for his own defence, it is not for nothing, but implies that he may vse it in some cases, otherwise it were in vain to wear it.

But when the terminus is divisibilis, that the necessity is not without a latitude, nor the danger present, [...] we are to follow S. Pauls example, who when some [...] had bound themselves by an oath to kill him, but the necessity was not present, but there was time to make use of the Civil power; therefore in this case, Paul doth not [...] upon them, and seek to kill them presently, but caused it to be revealed to Lysias the chief Captain; and so we must reveal it to the Magistrate: but the danger being present, a man is by the Laws of God and man allowed to defend his own life, against the unjust invasion of another, though thereby he kill another; for this is not murther, but inculpata [...], a lawful defence, which is, when there is no purpose of shedding blood, but onely to preserve a [...] own life, in order to which if blood be shed, this is onely per accidens, and not intended; for [Page] every one ought by all law, plus favere vitae [...] quam [...], have more respect to his own life, then the life of another.

2. Another division is here to be considered, a man may be slain either ex [...], or praeter [...], either of purpose, or besides it. In natural things, we do not [...] that [...] to nature, which is onely per [...], by accident, and not per se. Now answerable to this distinction of per se, and per accidens in things [...], is that of ex [...], [...] praeter [...], in things Moral; and therefore if blood be shed praeter [...], without any purpose of shedding it, this is not to be accounted murder. For God himself appointed Sanctuaries to be built for them to fly unto that shed blood praeter [...], and God would not build Sanctuaries for any sin. If one be hewing a tree in the wood, and his hatchet fall, and by chanceDeut. 19. 4. kills his Neighbour, he having no such intent or purpose, the [...] must Exod. 21. 13. deliver him from the avenger of blood, and restore him to the city of refuge. S. Augustine Numb. 3. 5. 11. goes further, and proves that the intention is so necessary in murder, that if we take what is praeter intentionem for murder, then we must cease to have, or use any thing that may be an occasion of hurt: a man must not have [...], instruments of husbandry, as spades, axes, &c. because with these a man may be killed; nor must one have trees in his orchard, or [...] to plow withal, because a man may hang himself on one of the trees, or the ox may gore; nor have any windows in his house, because one may be cast [...] of a window and be slain: thus by this means a man must have nothing, because almost every thing may be used praeter intentionem, besides his intention. But absit, as he saith, God [...], when they are kept for another end.

Yet to make a man innocent in this case, that kills [...] praeter [...], besides his intention, there must be two qualifications.

1. He must have been imployed in re licita, in a lawful businesse, otherwise he is not to be excused. If men strive (saith the law) and hurt a woman withExod. 21. 22. childe, that she die, then life for life must be paid. This in case of contention, which is res [...], an unlawful act. The like may be [...] in gaming, [...], and the like.

2. There must be debit a [...], a due and just care taken, to have [...] his death, as in casting timber, stone or tile from a house, to give warning: the case is set down in Exodus, of a man opening or digging a pit, and not covering it again,33. as he might have done.

CHAP. IIII.

The extent of this commandment. Murther committed 1. Directly. 2. Indirectly. A man may be accessory to anothers death six [...]. A man may be accessory to his own death diverse wayes. Of preserving life.

THus much for the restraint of the Commandment, and in what cases the death of a man comes not within the compasse of murther: Now for the extent of it. There are diverse cases wherein a man is guilty of wilful murder, and that either 1. Directly, 2. or Indirectly. A man may commit this sin,

1. Directly, as Joab killed Abner and Amasa. If one man smite another with any2 Sam. 3. 27. 20. 10. instrument of [...] stone, wood, &c. whereby he kills him, he is a murtherer, saithNumb. 35. 16, 17, 18. the law, and [...] die for it.

2. Indirectly, and this is of three sorts.

1. When it is not openly [...] or [...], [...] in some colourable way: as 1. by poyson, as they in Jeremy, Mittamus lignum in panem ejus, let us put some poysoned wood into [...] meat So the vulgar Latine reads it, which the Author follows.. 2. By [...] and [...], [...] under the Law.Jerem. 11. 19. 3. By killing children in the womb, by medicamenta [...], a grievous murther,Deut. 18. 10. [...] by two Councils: If a woman take strong purgations [...] Concil. Ancyr. [...] Can. 21. partum, [...] cause abortion, she is [...], a Murtheresse. 4. If a manConcil. Worm. be Cooperator, Accessorie: as 1. Judas was accessory to Christs death, byCan. 35. betraying him with a kisse: he coloured the [...] with a kisse. So did Joab Matth. 26. 40. [Page] when he [...] [...] and Amasa; He tooke Amasa by the beard, and kissed him 2 Sam. 3. [...] and then smote him under the fist [...]. 2. By bringing one into danger, as [...] did David, 20. 9. [...] who made him captain against the Philistims; to what end? my [...] shall 1 Sam. 18. 17. not be upon him, but the hand of the [...] shall be upon him. As Saul dealt with2 Sam. 11. 15 [...] David, so did David with [...], when he wrote letters to Joab, to set [...] in the forefront: for though the enemies slew him, yet it was Davias murther. [...] hast [...] Vriah the Hittite, saith Nathan.

3. By bearing false witnesse, as those that testified against Naboth. 4. By advising1 King. 21. 5. the death of the innocent; thus [...] was guilty. 5. By exhorting and [...] 6. 10. up others; the Scribes, and High Priests did not put Christ to death, yet they stirred up the people, and perswaded Pilate &c. And therefore were murtherers of Christ. 6. By consenting to the death of another; as [...] did to the death of Steven. 7. By not hindring, when a man is in authority, and may and ought to hinderAct. 7. 52. it; Pilats washing his hands would not acquit him. The not punishing8. 1. of [...] for the blood he unjustly shed, troubled David when he was neere death, and therefore he gave order to [...] to take a time to punish him.

2. A man is indirectly guilty, by unnecessary exposing himself to danger, when he may by ordinay means prevent it, in this case he that doth the first an [...] Ecclus. [...] the last, is accessory to his own death. Qui amat periculum, periculo [...], [...]. 4. 6. saith the wise man. Our Saviour would not thrust himself into it, we must notLevit. 13. 4. tumble down, when there are staires to go down. For prevention of danger, we see God prescribeth a law, to prevent infection of leprosie. The Leprous man was to be shut up, and if any would go to him, and endanger himself, this was presumption. and And Saint Paul, though he had Gods promise to come [...] Act. 27. 24. to land, yet he commanded the Centurion to use the means (when he was in a storm)31. to avoyd the danger, by lightening the ship &c.

3. By neglecting the means which God hath given for the preservation of life, as Diet, Physick, moderate labour, and recreation. When a man is sick, the Son of [...] gives good counsel, In thy sicknes be not negligent: why what must aEcclus. 38. 9. sick man do, but in the first place send for the physitian? No, he prescribes a rule contrary to the practize of the world; first, pray unto the Lord, leave off from sinne, order thy hands aright, and cleanse thy heart from all wickednes: here is prayer and repentance first, then give place to the physitian, for the Lord hath created him, let him not go from thee; there is his place; not the physitian of the body first, and of the soul last. And we see that in the case [...] Tim. 5. 23. of diet, Saint Paul [...] Timothy, to drink no more water, but a little wine for his stomach.

By [...] into excesse, as into surfetting, and drunkennesse, a man may shorten his life, [...] Saint Hilary saith, that this doth [...] adimere, & mortem [...], it not onely takes away a mans reason, but life too. And [...] saith, that [...] & naturalem [...] enervat, [...] generat, mortem intempestivam in psal. 25. adducit, it weakens a mans natural parts, begets infirmities, and brings untimely death: so that excesse in meat and drink kills by degrees. Our Saviour gives a caveate against it, take heed to your selves, lest at any time your hearts be overcharged with surfetting, and drunkennes, and so that day come uponLuc. 21. 34. you unawares.

So in those things which the Physitians call non naturalia, a man by the undue vse of them may shorten his life, and by the moderate use of them lengthen it. Therefore the [...] exhorts, that having food and raiment, let us be therewith 1 Tim. 6. 8. content, And make not provision for the flesh, to fulfil the lusts thereof. So likewise in the case from rest, and release of affairs. Our Saviour took the Apostles withRom. 13. 14. him apart, that they might have leisure to eat and to rest a while: for the PsalmistMarc. 6. 31. psal. [...]. 3. tells us, it is but losti labour to hast to rise up early, and take late rest, and eat 2 Cor. 7. 10. the bread of carefulnesse: for a man may by the [...] much bending of his minde toprov. 17. 22 these earthly things, bring death to him the sooner. A broken spirit doth but dry up the bones, and cause him to die before his time. Tristitia mundi, worldly sorrow brings death, saith the Apostle.

Now as there must be no neglect in us in respect of preserving our own lives, so [Page] neither must there be in regard of our neighbours. God commanded the builder toDeut. 22. 8. put battlements upon his house, lest another should fall from it. And if a man knew that his oxe vsed to push, he was to tie him up, and if he failed, if anyExod. 21. 29 were killed he was to die himself for it with the oxe. And if the rule of the wiseman hold good, as certainly it doth, that we must not with-hold our hand from doing good, we wust not forbear to deliver them that are drawne to death, thenprov. 3. 27. must we not onely keep them from danger of death, but by the rules of24. 11. extension, we must do what we can to help them, and save their lives. Pasce [...], saith saint Ambrose. Non pavisti? occidisti, feed that sheep which is ready to [...], if thou feedest it not, thou killest it. Hence is the use of Physick necessary, and those that are skilful, are bound to use their skill, to preserve the life of their brother. Is there no Balm in Gilead, is there no Physitian, that the Jer 8. 22. people be not healed,? saith the prophet: which speech implies and supposes the use of physick. The prophet Ezekiel saith, that God hath ordained plants for mans use, The fruit for meate, and the leaves thereof for [...]. And under the lawEzek. 47. 12. it was provided, that if any man did [...] inferre [...], offer violence and wound Exod. 21. 9. his neighbour, be should pay for his healing: by which places is implied the lawful use of physick, and the duty of the physitian; which is, to preserve the life of his neighbour; whereas now by the negligence of physitians, many patients are like the woman which had a bloody [...] in the Gospel, who had spent her whole estateMarc. 5. 25. upon the physitians, and yet was never the better, but rather worse; such is the practise of some, to their shame be it spoken. As it is a great sinne in them, so it is a great punishment for men to fall into their hands: which made the son of Syrach say, He that [...] before his maker, let him fall into the the hands of the Ecclus. 8. 15. Physitian.

But now as we must preserve the life of the body, so also [...] corporis, the good plight and integrity of it, as we said before. If the least part of the body beLev. 24. 19. hurt, the whole complains, and saith, [...] me? why smiteth thou me? Neither the whole nor any part must be hurt. The law forbad, the causing of any blemishExod. 21. 25. upon our neighbour, the giving of a wound, if any rupture, or vstulation by fire happen, it is an injury, and the like must be inflicted upon the party thatLev. 24. 20. was the cause: for if there be [...] partis, a dismembring of any one part, it is [...] ad mortem [...], it reflects upon the whole body. And therefore the law requires eye for eye, tooth for tooth, hand for hand, foot for foot, burningExod. 21. 24. for burning, wound for wound, stripe for stripe. And he goeth further. He25. that causeth but a blemish in a man, so shall it be done to him again. AndLev. 24. 20. as a wound is [...] integritatem, against the integrity and perfection of the body,Deut. 19. 21. and plaga contra sensum, a stripe against the sense; so is a wound, binding, or imprisonment contra [...], against the motion of the body. David repeated it at Abners burial as a great honour, that his hands had not been bound, nor his feet put into fetters, he died not as a malefactor; for these also are accounted as injuries done2 Sam. 3. 34. without authority; but lawfully inflicted by the magistrate, they are as punishments,Deut. 32. 36. and then justifiable. So that next to life, this [...] corporis, the preservation of the body in its integrity and perfection, is to be regarded.

CHAP. V.
Of the murther of the soul.

Of the murther of the soul. Several signes against the life of the soul. How a man may be accessory to the death of his soul. This sin may be committed both by them that have charge of souls, and by private persons. That this law is spiritual, according to the third rule.

[...] come now to the murther of the soul, which is forbidden, aswell as the murther of the body. And indeed the murther of this is so much the more grievous by how much the image of God is more in it, then in the body: [Page] and therefore if the blood of the body cry to God for vengeance, it is certain thatGen. 4. 10. the blood of the soul will cry much lowder.

Now the life of the soul may be said to be taken away. 1. In respect of the present: 2. Of the life to come.

1. If a man live not here with a contented minde, if his soul be not filled with good, Eccles. 6. 3. as the preacher speaks, an untimely birth is better then he; that is, he had as good never to have been born: now he that ministers occasion to discourage (as the Apostle) or to discontent another, and so makes his life odious to him, he offendsGol. 3. 21. against this commandment. We see in [...] what griefe can do: Simeon being detained in Egypt, and Benjamin to be carried thither, if any mischief should [...] 42. 38. befall him, he tells his other sons, he should be but a dead man, but assoone as45. 27 he heard of [...] welfare, it is said, that his spirit revived, as we said before.

This killing of the spirit cometh three wayes, in opposition to those three things, wherein the life of the soul consists, of which we spake before, [...]. 1. Joy. 2. Peace. 3. love. Against the first is, when men grieve others, as the Egyptians did the [...], when they brought them in amaritudinem spiritus, into [...] of spirit. Exod 1. 14. Against the second, when they bring them as they did the Israelites, [...] spiritus, into anguish of soul, so that they would not hearker. to Moses, when he brought a message from God; when the heart is broken with sorrow, the inward peace and harmony is disturbed : for heavines in the heart makes it stoope as [...] prov. 12. 25 observed. Against the third, when a man is brought to a hating and lothing of himself, and all other things, so that he can take no joy in any thing. None of these must be done to any neighbour, but least of all to the godly. It is a wicked thing to grieve the soul of a righteous Lot, for by this means we bring him to the first death, to [...] dulnes and deadnes of spirit, whereby he is not fit to go about2 pet. [...]. any thing that is good. This is done by provocation or [...], (as they provoked God in the wildernes) and therefore all irritation must bepsal. 95. [...]. avoyded.

2. The soul also may be murthered in respect of the life to come; especially by him, to whom the cure of it is committed. And this may be done diverse wayes; as sometimes by him that hath the cure, as.

1. By causing men to stumble at the law, [...] in lege, [...] the Prophet:Mal. 2. 8. or by teaching as [...] did [...], to cast a stumbling block before the children of Israel, which Christ taxes in some of the Church ofRev. 2. 14 Pergamus.

2. Indirectly, and by negligence, in not doing his duty. The prophet [...] ofEzek. 33. 6. such, that if any perish through his default, the Lord will require his blood at his hands. Prosper upon these words [...], [...] &c. That is to say, if thou shalt not tell a man of his faults, that he may be converted and live, I will condemn thee into everlasting fire, that hast not rebuked him, who by reason of thy silence hath sinned.

Saint [...] saith, Omnis qui male vivit [...], [...]. de pastore. [...] in [...], [...], & forte qui [...], [...], [...], [...]; [...], [...]. He that liveth ill in the sight of those over whom he is set, as much as in him lies, kills them, and perhaps he that followes his example, dies, and he that follows not, lives, yet in respect of his cure, they both die. And therefore it is, that Prosper tells them, [...]de vit. contempl. l. 1. [...], et [...] sue [...], [...], [...], [...], A minister ought to live piously for examples sake, and to teach so in regard of the performance of his duty, being assured, that justice will not favour him, from whose hands the soul of him that perisheth, is exacted. And Saint [...], Penset ergo sacerdos, qui in Mor. ad satisfaciendum districto judicio de sua tantummodo anima fortasse vix sufficit, & quot regendis subditis [...] apud Deum rationis tempore, &, [...] ita dicam, [...] animas habet, let the priest therefore consider and lay to heart, how he that perhaps can hardly tell how to satisfie or answer for his own soul at the day of judgement will be able to render account for so many souls, as are committed to his charge.

[Page] 2. Though one have not the charge of souls, yet as a private person he may be guilty of the spiritual death of anothers soul, if either by counsel, or otherwise, [...], or [...], by word, or deed, by example &c. He cause his brother to fall;Math. 16. 22. as Peter by his counsel was a scandal to Christ, and would have prevented his suffering, (if Christ could have been disswaded) and so the great work of mans redemption [...]. 2. 13. had been hindred. So the same Apostle by his example gave offence and misled the Jews and [...]. The like did they whom Saint Paul reproveth, who by their examples induced others, weak persons, to eat of things sacrificed1 Cor. 8. 12. to Idols, with doubting consciences. Let all such as prove scandals to others, remember that woe denounced by our Saviour. That it had been Math. 18. 6. better for them that a milstone were hanged about their necks, and that they were thrown into the sea.

And in the case of the souls murther, a man may be accessory to the death of his own soul; as he may to the murther of his body.

1 By neglecting the meanes of his salvation: for all must not lie on the minister,phil. 2. 12. we have our parts too. Work out your own salvation, saith the Apostle, with fear and trembling. If we neglect it, we are accessory to our own perdition.

2. By seeking after worldly things too much. The same Apostle tells us in the3. 19. next chapter, that they that minde earthly things inordinately, end in destruction.

3 By giving himself over to sin, without sense, and working uncleannes with greedines, Ephes. 4. 19. and make no conscience of sinning.Heb. 10. 2.

4. By deferring repentance from time to time, till he finde no place for it, it12. 17. was Esaus case. And it is the masterpiece of the devil, where he worketh this neglect. Saint Gregory describeth it excellently, Cum in gravi [...] miser homo labitur, suadet ei [...] ne [...], ne [...], [...] in corde [...]; misericordiam [...]; [...]; [...] in [...]in homil.suggerit: [...] sic in [...] Dei & [...] & pereat. When a wretched man falls into grievous sinne, the devil disswades him from repentance, from confessing his sinne, then tells him it is a small sinne, then preacheth mercy to him, and promiseth him long life, and vrgeth him to continue in his sin, till at last he brings him into Gods displeasure and desperation with himself, and so he perisheth. And this is by deferring repentance.

3. The third rule for expounding the law is, that it reaches to the heart, for Gods law is spiritual; and so this law reacheth not onely to outward murther, in in regard of the act, but to murther in the heart. The Pharisees counted it not murther, unlesse blood were shed, and the life taken away, but Christs teaches us, that the law goes further, it restraines not onely the arme, and the blow that isMath. 5. 22. given, but the first motions and desires of the heart; If any hate a man in his heart, or be angry without a cause, he is guilty of the breach of this commandment: for the outward acts done or committed, whereby any is murthered, are nothing els but [...] the fruits of unjust anger, which is that [...] of bitternes Heb. 12. 15. from whence all outward acts spring, and this root must be plucked up; and therefore he pronounceth plainly, that out of the heart proceed murthers &c. ThoseMath. 15. 19. that restrain onely the outward act, are like those that apply plaisters to the armour or weapon, Which will never cure the wound. The reason given by God himself, why man-killing is not sometimes capital, is, because he that killed his brother, did not hate him before; whereas he that hated his brother, and slew him, was to die without mercy, and not to have any benefit of sanctuary. And this briefly for the third rule.

[Page]

CHAP. VI.

The fourth rule of [...] the causes of the sins here forbidden. Of unjust anger, and the fruits of it. It consists of, 1. Grief. 2. Desire of Revenge. The effects and fruits of it. 1. Towards Superiours. Envy. The causes of envy: the greatnesse of this sin. 2. Towards Equals. 3. Towards Inferiburs. The sappuration or breaking out of anger against Superiours. 1. By the eyes and face. 2. By the tongue, 1. By murmuring, 2. tale-bearing, 3. backbiting. Against Equals, by 1. dissention, 2. brawling, 3. rayling. The fruits of anger in Superiours. 1. Threatning. 2. Scornfulnesse. The last fruit of anger, viz. murther of the hand.

THe fourth rule teaches us, that all the means or causes, which concur, or conduce to any act forbidden or commanded, are likewise forbidden or commanded. Here come in all those sins formerly mentioned, which are occasions, or provocations to murther, as unjust anger, and all the fruits of it.

As it was said at the beginning when we entred upon this Commandment, that pride is the [...] of all the breaches of this Commandment; so we say now that it is the fountain of unjust anger, and of all those sins that arise there from. Onely Prov. 13. 10. by pride, saith the Wise man, cometh contention and wrath: and the Apostle dehorting from provocation and envy, mentions vain glory or pride first, as the cause of both; Be not desirous of vain glory (saith he) provoking one another, envying one another. Gal. 5. 16. For as was said formerly, every man sets down this with himself, That he is good, and therefore whosoever loveth him doth his duty: as on the other side, whosoever hurts or injuris him, is necessarily evil, and one against whom he may justly conceive anger; for omnis [...] just a, each froward man thinks his anger just, according as we said before, omnis iniquus mentitur sibi, every wicked man deceives himself. And from this proud conceit of a mans self, arises unjust anger against all such as do any way offend him.

This anger is compounded of two things. 1. Grief for some indignity offered to us. 2. Desire to requite it.

1. In the first is, [...] animi, or [...], animosity or inward boyling of the blood, or fretting, from which through pride we condemn the party that injured us, as evil;Gal. 5. 20. and thence follows mala mens, a malicious intent towards him, the judgement beingProv. 24. 19. corrupted by the affections, and therefore the Apostle joyns anger and malice, [...] Ephes. 4. 31. together, and exhorting to put away all anger, and wrath, and clamour, he adds, with 1 Pet. 4. 15. all malice, because this makes us condemn all his actions as evil: for hereby we1 Tim. 6. 4. become busie in other mens matters, full of evil surmises, and judices malarum James 2. 14. cogitationum, judges of evil thoughts: and thus we come to have an evil opinion of him that offends us.

2. Then follows the second thing, [...], desire of revenge, James and John [...] in Christs companie, and perceiving the Samaritans not willing to receive them, wouldLnke 9 54. needs call for fire from heaven to consume them.

Now if this anger be towards Superiours, or men in high place, dignity and estate, or eminent for vertue, then it produces envy, which is odium [...] respectu superiorum, quia eis non [...], a hatred of another mans felicity in respectJames 4. 5. of Superiours, because we cannot be equal with them. For there is in this case, asJob 5. 2. S. James saith, a spirit in us that lusteth after envy; and as Elihu saith in [...], Envy 2 Cor. 12. 20. flayeth the inferiour, (as some read it) because that inferiours are apt to [...] thoseProv. 27. 4. that are above them, or exceed them any way. And hence ariseth in inferiours, as theMatth. 27. 18. Apostle calls them, [...] swellings towards others, which either presently breakGen. 4. 30. 1. forth, or if they lie long and come to suppuration, or impostume, as [...] calls them,1 Sam. 18. 5. they prove rubigo [...], the rust and canker of the soul, which is a fearful thing, and worse then anger; for anger is cruel, and wrath raging, but who can stand before envy? saith the Wise man, this usually produces murther. Pilate saw that it was out of envy, that the Jews delivered Christ to be put to death. Therefore Seneca saith, that is casier for a poor man to escape contempt, then a rich man envy. We see it in Cain that envied Abels acceptance. In Rachel that envied Leahs fruitfulnefse, and Saul Davids happinesse.

[Page] 1. The occasion of this sin is grounded especially. 1. Upon the merits, and weldeserving of others, we envy them, because they are [...] then our selves. S. John 1 John 3. 12. tells us, it was the cause why Cain slew Abel: because his own works were evil, and his brothers righteous. For every man desiring his own excellency, thinketh that he which is more excellent then himself, doth offuscare lumen ejus, darken and eclypse his light, stand in his way, and if that man were [...], he should be more esteemed: therefore by this envie, he seeks to bring him under water, that he alone may swim above.

This we may see in the Princes against Daniel, because Darius had preferred himDan. 6. 4. above them. And in Johns Disciples, they thought that Christ stood in the Baptists John 3. 26. way, and got all from him, because more people followed him. And in the elder son against the younger, who when he came home from the field, and saw the entertainment of his younger brother, he envied his brother, and out of envy would not go in: the reason was, he thought himself better then his brother, the fatted calf was never kild for [...], &c. though he had deserved better of his father.Luke 15. 28. Thus nothing can be done, but envy will make it matter to work upon. If David once come to his ten thousands, Saul will never after be brought intueri [...] rectis 1 Sam. 18. 8, 9, 10. oculis, to look aright upon him, but the evil spirit will enter into him: for so we read verse 10. that the next day there came an evil spirit upon him; for there are none that the Devil can so easily fasten upon, as upon such. The making of a better coat for Joseph, and a little more love of Jacob to him then to the rest, was a marvellous moat in the eyes of his brethren; and it is true that Jacob said, though in anotherGen. 37. 4. sence, an evil or cruel beast hath devoured him: for envy is fera [...] pessima, the worst of all wilde beasts. S. Basil saith, Canes [...] cicurantur, &cultu mansuescunt [...], invidi vero ad obsequium efferantur: dogs become tame by feeding,De Invid. and lions milde and gentle by nurture, but envious men, the more you observe them, the wilder they become.

The greatnesse of this sin, as one saith, is such, that propter magnitudinem sceleris futura paena non sufficit, ergo & hic plectitur, so heynous it is, that hell alone is not a sufficient torment for it, and therefore it is punished here also: it is a punishment to it self; for as the Wise man saith, envy is putredo ossium, rottennesse to the bones.Prov. 14. 30. As he that wished himself an [...], that he were all eye, so such as are envious cannot wish themselves a greater misery and torment.

The Saints and Servants of God are not envious. Moses when [...] brought him word that Eldad and Medad [...], answered him, Enviest thou them for my Numb. 11. 29. sake, would God that all the people of the Lord did prophecie, and that the Lord would poure out his spirit upon them. He would not be of Pompeyes minde that could endure no equal. He was so far from enuying the number and increase of the People, that he wishes, the Lord would make them a thousand times more. The Saints can beDeut. 1. 10, 11 content others should overtake them, yea, and go before them; but envy can endure neither. Abigail when David sent messengers to take her to wife, answered that she was not fit, Let me be a handmaid rather, to wash the feet of my Lords servants: so1 Sam. 25. 41. every good man thinks himself not meet of that honour which God bestows upon him, but that he deserves some lower place.

2. The second branch is against equals.

And in this case, if our arm have strength, he shall feel presently what we can do. The Wise man giveth the envious three servants, Pride, Fury, Scorn. Proud and Prov. 21. 24. haughty scorner is his name, who dealeth in proud wrath.

But if he be so our equal, that we cannot presently meet with him, then we play Absaloms part, when he was angry with Ammon, he said nothing for the present,2 Sam. 13. 22 sed manet alta mente repostum, but kept it in minde, which Ammon afterward [...] at a sheepshearing, and so should David himself, if he had gone down to the feast: for as the Wife man observed, The wicked dissembleth his wrath, and Burning lips, Prov. 10. 18. and a wicked heart ar [...] a potsheard covered with silver drosse, for he that hateth dissembleth with his lips, and [...] up deceit within him. This we see in [...], who1 [...]. 26. 23, 24. comes to Jacob with [...] and Phicol, that they might make a league with him, Isaac wondred, Why come ye to me, saith he, seeing that you hate me, and have put me away from you: yet they would have a league with him till they could have an opportunity [...] revenge. And so we see it is a great part of worldly policy to keep league with [Page] one we hate, till we can [...] perfundere, be revenged on him. Thus it proves true,1 John 3. [...]. which S. John saith, Qui odit [...] Homicida est; He that hates his brother is a murtherer: for where there is hatred, it [...] seeks [...], or such revenge, as proceeds to murther.

3. If he be our inferiour against whom our anger is set, we look upon him withProv. 18. 3. [...] and contempt for as the Wise man saith, When the wicked cometh, then cometh contempt, although the contempt of an inferiour, is a reproaching of his Maker, as17. 5. he tells us in another place. This is the property of the wicked to despise and scorn2 King. 19. 21. others, whom they conceive to be in any gift, or in power, or otherwise their inferiours.Luke 23. 11. Rabshek [...] sends a scornful message to [...]: [...] and his men of warLuke 16. 14. Gen. 21. 9. & 25. 34. set our Saviour at naught, and scorned him: the [...] mocked at his doctrine: [...] mocked Isaac, &c.

2. Anger as we shewed before, after it hath rankled inwardly, and comes ad suppurationem, to an impostume, appears or breaks out in the countenance, which we called icterum peccati, the [...] of this sin: of which we are now to speak.

Anger appears by the eye, and there is a wound given by the eye; [...] Cant. 4. [...]. ictu oculi tui, thou hast wounded me with thine eye, saith Solomen in the [...], speaking of the [...] of the eye in another sence. And among those six things which God especially hates, he reckons a haughty or a [...] eye. It appeared in Sauls eyes whenProv. 6. 17. he envied David, his eyes began to be obliqui, he looked awry at him: and the Wise1 Sam. 18. 9. man bids us avoid him that hath an evil eye: and our Saviour cond [...] the servant that had nequam oculum, an evil eye. So we see there is oculus nequam, invidus, obliquus, [...] evil, envious, [...], which discovers the disposition of the heart.

As envy, so anger and malice appear in the face, and by other outward signes. TheProv. 6. 13. froward man winketh with his eyes, speaketh with his feet, and teacheth with his fingers, that is, when he doth bend his fist, and stamp with his feet, supplodere [...], when heprov. 10. 10. & 16. 30. once winks, he means no good, for he that winks with his eyes causeth sorrow. So to bite the lip, to look on one, as if he would look through him, is a signe of anger.psalm. 37. 12 The ungodly looketh upon the just, and [...] at him with his teeth. An example ofActs 7. 14. Mark. 9. 18. it we have in those that stoned Steven. Sometimes it comes to spuma, the foaming of the mouth, and then the angry man is like him that was possessed with a Devil.

It appears likewise by the tongue, which is therefore compared to a sword that wounds deep, to sharp arrows that stick fast, to Juniper coats, that will burn a long time. Of such the Psalmist complained, that had war in their hearts, and though psalm 120. 3. & 55. [...] & 52. 3. their words seemed smooth as butter and oyl, yet they proved gladii acuti, sharp swords, and cut like a raisor. And here come in those [...], fruits of anger, which proceed from the tongue, which shall be handled in the ninth Commandment, as they hurt a mans name: but here as they are breaches of this Commandment. As

1. Murmuring, which is chiefly against superiours, a sin forbidden by the Apostle,1 Cor. 10. 10. Be not murmurers, as some of them murmured, and were destroyed of the destroyer. phil. 2. 14. and therefore he saith in another place, Do all things without murmuring. Judas wasJohn. 12 5. angry, when he murmured at the box of Spikenard poured on Christ. Ad quid [...]? to what end is this wast? he thought the money would have been better in the bag which he bore. So were the Israelites when they murmured againstExod. 14. 15. Moses.

2. Whispering and tale-bearing, [...]; this is when the party is so great, that the angry man cannot deal with him, or if he should speak openly of him he should not be credited, then he carries tales, a thing severely forbidden. Thou shalt Levit. 19. 16. not go up and down as a tale-bearer among thy people. And the Apostle speaks of [...], whisperings, and [...], whisperers, and condemns both. [...] Wise man2 Cor. 12. [...]. saith, that without tale-bearers strife and contention would quickly cease. [...]. 26 20.Rom. 1. 29. and verse 22. His words are as wounds, he speaks with [...], and seeming grief, but they go down into the uttermost parts of the belly. There are six things which God [...]. 6. 17. hates, and the seventh is an [...] to him, and that is, a whisperer or tale-bearer, 2 Cor. 12. 20. that soweth contention among brethren. Rom. 1. 30.

3. Backbiting, [...], detractio, a sin frequently forbidden, and condemned, such1 pet. 2. 1. James 4. 11. are like to [...] that sting though they be charmed. The Wise man shews how [...] 10. 11. [Page] they must be dealt with, a sowre countenance drives them away, as the north winde Prov. 25. 23. doth rain. The reason may be taken from that in Leviticus, [...] shalt not curse the Levit. 19. 14. deaf. Now he that is absent, is deaf and hears us not, and therefore such as curse the deaf, all the congregation shall curse them.

4. When men are hindred, that they cannot be avenged this way, by detraction, then they will wreak themselves by cursing. This is a [...] of anger, which appears in the [...], which (as S. James saith) is full of deadly poyson; what thatJames 3. 8. is, he shews in the next words, with this curse we men, who are made after the similitude of God. This is that poison, the practise of it is forbidden. They that are thus cursedCol. 3. 8. Ephes. 4. 31. need not care, for God acquits them from curses without cause, they shall not hurtProv. 26. [...]. them, but like arrows shot against a wall of [...], they shall return upon them that sent them.

And as these fruits of anger appear chiefly against superiours, so there are other fruits which are seen chiefly towards equals.

1. Wrath the first begotten (as the Heathen said) is no barren Gentlewoman, she hath a daughter like her self, called [...], dissention, which if it be in theRom. 16. 17. heart, is called discord, if it break out, is called contention, which is [...] acrimonia, an unseemly bitternesse, taking of parts. The Apostle speaking of the Heathen,Rom. 1. 29. mentions [...], such as were full of debate, [...] [...] debates, and2 Cor 12. 20. joyns [...] and [...], variance and dissentions, and exhorts them to live, [...],Gal. 5. 20. not in strife. S. James condemns it, as against the royal law of Christ, and S. Paul Rom. 13. 13. saith, that such contentious persons belong not to the Church, for the Churches of James 3. 6. 1 Cor. 11. 16. God have no such custome. It is the Churches honour to cease from strife, and it is saidProv. 20. 3. of our Saviour, that he endured much contradiction of sinners. Heb. 12. 2.

But now when we speak against discord, we [...] onely in [...], in things that are good, not in malis, in evil things; for as nothing is more to be wished then peace in good things, so nothing is more to be wished then [...] in malis, for this is as necessary as concordia in bonis, agreement in good. When S. Paul knew that oneActs 23. 6. part of the company were Pharisees, and the other Sadduces, he cried out, that he was judged for the resurrection of the dead, and so set them together, and escaped himself, this was not unlawful. And not onely S. Paul, but Christ himself saith, that he came to set discord and dissention in the earth.

2. Besides this we finde another, Ephesians 4. 31. [...], envying or brawling: This the Lord complains of by the Prophet, He came down and looked for judgement and justice, but there was crying and roaring. It was said of Christ, non [...], non Esay. 5. 7. [...], His voice shall not be heard in the street: and such disposition as was inMatth. 12. 19. Christ, must be in all his members. The contrary we see in wicked men, as in those Jews, who (when S. Paul said, God had sent him to the [...]) made a [...], Acts 22. 23. and rent their garments, and threw dust in the ayre, &c.

3. If [...] must not be, [...] lefse the third which is contumelia, railing, and yet this taketh hold on most men soonest; for as the Heathen man said, Promptissima [...] contumelia, railing is the most ready and most easy revenge. To this may be referred that of our Saviour, to say [...] to a brother, or to say, [...] fool, or when a man shall debase the gift of another, or speak ad contristandum, togrieve him. We finde [...], despightful persons, and [...], revilers, condemned by the Apostle. SuchRom. 1. 30. do grieve the saints of God, who thereupon have heavily complained. The Prophet1 Cor 6. 10. David counted it a great part of his calamities that he was railed upon and reviled. Jeremy Psal. 79. 10, 13. Jerem. 20. 10. complains, that he was railed at on every side. S. Paul saith, that at Philippi 1 Thes. 2. 2. they were shamefully [...], yet they went on and preached the Gospel at Thessalonica notwithstanding. And in these consists chiefly the murther of the tongue.

Besides there are two other fruits of anger, especially seen in Superiours, and proceeding from contempt.

1. Threatning. Saul armed with authority, breathed out threatnings against the Acts 9. 1. Church; and [...] speech when he came to the crown was, My father chastised 1 King. 2. 14. you with rods; but I will scourge you with scorpions, my little finger shall be heavier then [...]. 29. 11. my fathers loins; for as Solomon saith, a [...], (viz. in government) profundit spiritum suum, sheweth all his power at once, and therefore, as was said before, government must not be committed to a [...] person, for such a one is like a fool thatProv. [...]. puts a pellet into a crosse bow, and shoots at random, and therefore he [...] stones [Page] [...], and [...], [...]both, and that it is [...] to meet a [...] robbed of [...] then a furious man. Saint Peter saithpro. 27. 3. of Christ, that when he suffered, he threatened not, though he had power. 17. 12. enough, for he could have had twelve legions of angels to attend him, if he1 pet. [...] had pleased.

2. [...], which is the proper fruit of contempt. The faithful have complained, that their soul was filled with the [...] of the [...]. [...] counted the reproach of his enemy worse then death, and therefore he desired hispsal. [...]. 1 Sam. 31. [...] [...]-bearer to kill him, lest the [...] should fall upon him and [...] him. Therefore the wise mans counsel was [...], [...] the [...], and [...] prov. 22. 10. [...] cease. We finde it condemned in several places, it is a special meanes toEph. 5. 4. prov. 12. 18. contristate the [...] and bring down the hearts of good men, when they see themselves made a [...] to the very abjects, and become as the Apostle speaks, [...] a spectacle to the world. Consider that mirrour of patience, Job, this was one special1 Cor. 4. 9. Job. 30. 1. thing that grieved him, the very abjects came against him and derided him. The prophet [...] also complaines of it, and it is [...] as a high degree of desperate wickednesJer. 20. 9. in the people, that they [...] the [...]. It was a great part of our Saviours2 Cron. 36. 16. sufferings, they had their fill, in scorning him, first the servants, then [...], thenMath. 27. 27. [...] [...], after him his souldiers, then the High priests, and all that went [...], as we31. 41. may read in the history of the Gospel, and [...] much for signes of anger, in the countenance and tongue.

3. After this in the third place (as was shewen before) comes [...], the murther of the hand, whereby the life or limmes of another are taken away: wherein if many joyne it is a [...], and such are called by the Apostle,2 Cor. 12. 20. [...] tumults, in the common-wealth, which if they proceed further, areprov. 17. 11. cald by [...] seditions, or rebellions, whereby the civil body is [...] and1 Cor. 1. 11. not onely that, but the body of Christ the Church is also thereby [...] andThe [...] torne in pieces.

CHAP. VII.
We come now to the meanes against anger.

Of the [...] against anger. How to prevent [...] in others. How in our selves. Anger must be, 1. Just in regard of the [...]. 2. [...], for the [...]. 3. We must labour for gravity. 4. For love without [...]. The vertues opposite to [...] anger. 1. [...]. 2. Charity. In the first, there is 1. The [...] against anger, which consists in three things. 2. The remedy in three [...]. How charity prevents anger. The fruit of charity, [...]. 1. To the dead, by [...]. To the living. And that first, generally to all. Secondly, specially to the faithful. Thirdly, [...] the poor by works of mercy. Fourthly [...] to our [...].

TO prevent anger in others, we must forbeare irritation, or provocation. Solemon speaks of some that will [...] and be angry when no cause is given,prov. 3. 30. whom he condemnes, and on the other side there are other to be condemned, that give cause, by irritating and provoking others, as [...], one of [...] wives [...], when they went up yearly to the house of the Lord [...]. 1. [...]. and [...] her with her [...], whereby she continually [...] her foul, the wise man saith, that as churning [...] forth butter, so is provocation the ordinary meanes of wrath. Therefore he condemnes such as do [...] pro. 30. 33. Eccl. 7. 8. im bitter the spirit of any. We see by the example of [...] the meekestpsal. 106. 33. man on earth [...] it will work. They [...] him so that [...] with his lips; take away provocations, and anger will [...]. The badge of an [...] prov. 15. 18. and 18. 6. and 29. 22. man is, [...] to stir up, or provoke men to strife, as we may see in diverse places of the proverbs.

1. To prevent unjust anger, in our selves, there are divers [...] to be laboured [Page] for. 1. Just anger [...], indignation or anger [...], on a just cause, for onely unjust anger is here condemned, just anger is a vertue commanded. Beangry, saith the

Eph. 3. 25.

Apostle, and sin not, so that there is a lawful anger, [...] it be without sinne, as in a superiour towards those that are under him and deserve punishment, there may be magnus [...], as Solomon speaks, which is a fruit of justice. Our Saviour forbids

drou. 19. 19.

anger [...] when it is [...], without a cause, for otherwise when there was cause,

Math. 5. 22.

Luk. 24. 25.

he calls his disciples after his [...] [...], fools, and the Apostle calls them

Gal. 3. 1.

[...], foolish [...], and the fathers upon Luke 10. 40. say of those [...] those many things that [...] was troubled withal, this was one, the untowardnes of the servants of the house.

2. As our anger must be just in respect of the cause, so for the measure, it must be moderated, that it [...] not when there is just cause, and to this end that vertue of [...], [...]. [...] is requisite, for it moderates anger both towards those that are under us, and all others we converse with, so that al are the better for it. It beginneth with [...], humblenes of minde: therefore the

Rom. 12. 16.

Apostle begins with humblenes, and when he exhorts to meeknes, he [...]

Eph. 4. 2.

Col. 3. 12.

humblenes before it, with all [...] and [...]; and put [...] [...] of minde,

Gal. 5. 22. 23.

[...] &c. These vertues and others of like nature he frequently exhorts to,

Rom. 12. 9.

and where he mentions one of them, he lightly sets down all the rest

1 Cor. 13. 4.

which belong to this commandment, as we may see by inspection of

Jam. 3. 13.

1 pet. 3. 8.

the places.

3. A third vertue, is gravity [...]. The Apostle exhorts to follow [...], [...], [...] things are grave, or venerable, This is a special vertue, and therefore he puts in the first [...]; [...] [...], whatsoever things are venerable, and then [...], and [...], and [...] whatsoever things are, just, pure, or lovely &c But of this more hereafter, because [...] is a vertue specially belonging to the last commandment.

4. A fourth vertue is mentioned by Saint James, when he tells us that the

Jam. 3. 17.

wisdom which is from above, is [...], without hypocrisie, and by saint Paul

Rom. 12. 9.

when he saith, let love be without dissimulation, our love must not have a shew of love, zeale, &c. and be frozen in effect, as Absoloms courtesie, which was not hearty but affected, and that of the Pharisees to Christ, who made a fair shew, and calld him Rabbi, and said that he was a man sent from God, and taught the truth without respect of persons, but all this was affected and hypocritical; so had [...], so had [...], so had the devil (take them together) their [...]; the devil told the woman (very honestly) he was sorry God had dealt so hardly with them, as to forbid them the tree of knowledge &c. As if he had been greatly moved with their condition, but it was affected, and when this affecting is, saith Solomon, he will meet you early in the morning, and salute and blesse you, but I had as leive (saith he) he should curse me. And thus much for unjust wrath, and the means against

prov. 27. 14.

it.

Besides these there are two other vertues opposite to unjust wrath, 1. Innocency 2. Charity.

1. Innocency takes order that we hurt no body. And 2. Charity takes order to do them all the good we can; both for soul and body.

The first hath two parts. 1. [...]. 2. [...]. The preservative, or the [...], and the sanative, or the medicine.

The first consists in three things.

1. In Avoyding of offences, endeavouring to have peace with all men, as

Rom. 12. 18.

much as in us lies, and not to think evil, or carry our selves unseemly towards any,

1 Cor. 13. 5.

as the Apostle exhorts.

2. Not onely this, but also in looking back, and when any evil is done to us, to take it in the best sence. The Apostle speaks of a good and right interpretation of things as they are meant, we must beleeve well, interpret all in the best, and so leave no place for suspicion. Saint James cal such anger [...], which is without partiality, not standing upon his own [...], discretion,, he stands not doubting what his meaning might be, but doth Candide interpretari construe it fairely.

3. The third is a willingnes sometimes to depart from ones right for peace and

[...]. 3. 17.

quietnes. Saint James saith, that true wisdom is [...], gentle or guided by equity [Page] and moderation, and Saint Paul plainly requires it, let your [...]

phil. 4. 5.

moderation be shewn unto all men. By these three rules anger is prevented.

2. But now for the [...] the healing, after the wound is made, there are 3. other rules prescribed by the Apostles and prophets.

1. To support, or to bear with one another, for though anger may come into

Eph. 4. 2.

a wise mans bosom, yet it must not rest there, it rests onely in the bosom of fools;

Col. 3. 12. 13

we must therefore be long-suffering and not put in more bitternes, to make a bitter

Gal. 5. 22.

thing more bitter. We must as the Apostle saith, [...] beare all things.

1 Cor. 13. 7.

Yea we must be as the Prophet David was, fni tanquam surdus, I was as a deafe

psal. 38. 13.

Jam. 5. vlt.

man, he was not deafe, but tanquam surdus, as one dease, and as Saint James speaks, we must [...], cover a multitude of sins.

2. We must not keep in minde any injuries done, but labour to forget

Lev. 29. 18.

and forgive. Thou shalt not beare any grudge against the children of thy people, saith God.

3. If we have done the wrong, we must seek for reconciliation, as our Saviour commands, and this must be partly with good words, for a soft answer [...]

Math 5. 23.

prov. 15. 1.

away wrath, and partly with gifts, for a gift in secret pacifieth anger, and a

prov. 21. 14.

gift in the bosome great wrath. This is the way to heale anger, when it is broken out.

2. The second vertue opposite to anger, is charity, the fruits and effects whereof, are opposite to the several parts and branches of unlawful anger.

1. Against the inward boyling of anger in the heart. Charity makes us lie down

psal. 4. 8.

Eph. 4. 3.

in peace and sleepe, as the Psalmist speaks, and it keeps the vnity of the spirit in

1 Cor. 13. 4. 5.

the bond of peace, as the Apostle speaks, it doth not [...], it envies

1 pet. 38.

not, is not puffed up, and therefore Saint Peter calls such as have it [...] such as love unity of spirit.

2. Against the icterus peccati, the outward iaundise appearing in the face &c.

Math. 6. 22.

Where charity is, there is that, simplex oculus, a single eye, of which our Saviour

1 Cor. 13. 5. 8.

Col. 3. 12.

speaks, charity doth not [...] look undecently or with [...], and

Gal. 5. 22.

for our words, where it is, there is [...], and [...], vrbanity, and

Heb. 13. 16.

suavity.

3. Against the outward act of murther, charity produces Beneficence, which is the

Gal. 5. 12.

same with that [...] goodnes, which the Apostle mentions, which is according

Rom. 15. 14.

to the objects divided into several parts: for.

1. There is beneficence to the dead, By burying them, by shewing love and

Ruth. 2. 20.

Gen. 23. 4.

kindnes to their seed, according to that in the Canticles; love is stronger then death.

Cant. 6. 8.

The grave will not quench it.

2. There is beneficence to the living, and that either 1. general to all men,

1 pet. 3. 8. 2.

called humanity [...] yea even to evil men, as correptio fraterna, to reprove

Tit. 3. 4.

them, and not to suffer sin to rest upon them, and to pray for them, or else.

Rom. 12. 10.

Lev. 19. 17.

2. Specially to the Godly, we must do good to all, but especially to the household

Rom. 16. 7.

of [...]. [...] John makes it a signe that we are translated from life to death,

1 John 3. 14.

to love the brethren, and Saint Paul counts it a dignity, to do good to such

Gal. 6. 10.

[...] as is worthy the Saints, implying, that it shews the worth and dignity

1 John. 3. 14

Rom. 16. 2.

of a Saint, to do good to such. And among such, those that are our own, our friends; or are neer to us, are to be respected chiefly, (as was shewed before when

prov. 18. 24.

we spake of charity in general) for a man that hath friends must shew himself friendly and there is a friend that sticketh closer then a brother.

After these, we come to another sort of people, to whom beneficence must beCol. 3. 12. shewed, (viz to such as need) by works of mercy and almes deeds. The Apostle requires [...] bowels of mercy.

Now this consists in diverse things, as in rejoycing with them, suffering withRom 12. 13. them, by sympathy of affection, when we do [...] as the Apostle speaks, by1 pet. 3. 9. giving what they want, if we have it, and if we have it not, by wishing them well1 pet. 4. 9. and giving them comfortable speeches, and praying to God for them, by practizingRom. 12. 13. that vertue of hospitality [...] so much commended.

Lastly, this part of Christian charity must be extended even to our enemies, whereby all these duties now mencioned [...] illustriora, become the more illustriousCol. 3. 13. and praise worthy, by forgiving them, praying for them, and assisting them1 pet. 3. 9. [Page] in their necessity, thereby we become perfect and resemble our heavenly father,Rom. 12. 20. as our Saviour speaks, when we so far overcome our affections, that we make ourMath. 5. vlt. sun to shine upon them with others, by doing them good, though not for their own sakes, and do not let our sun go down upon them, by stopping our benefits towards them, when they have offendedus.

Thus we see the vertues opposite to anger, which must be laboured for as means to prevent and suppresse this passion.

CHAP. VIII.

Rules for the eradication of unjust anger. 1. To keepe the passion from rising, 4. Rules. 2. After it is risen, to suppresse it. How to carry our selves towards those that are angry with us. 1. To give place. 2. To looke up to God. 3. To see the devil [...] of the second thing in anger viz. Revenge. Reasons against it. If our anger have broken out. Rules what we must do. Of the act, viz. requiting one injury with another. Rules in going to law. The sixth rule of [...] others to keep this Commandment.

THere remaines something more to be said about the eradication or takeing away the root of unjust anger, and this may also be referred to the meanes.

1. First, to keep this passion from rising in us, we must observe these rules.

1. We must not have [...], we must be voyd of prejudice againstGal. 6. 1. our brother, considering as the Apostle saith, that we are subject to the like temptations, and men in their anger, become corrupt in judgement for holding this principle that those that offend us are evil, we are consequently perswaded that we our selves are good, and therefore we will shew our power on those that provoke us, therefore every man must know, that he hath to deale with men of like infirmities with himself.prov. 22. 24.

2. It is expedient not to joyne friendship with an angry man, such an one as1 Sam. 25. 17. Nabal was, if he have vesparum examen, a swarme of waspes about him, as the heathen said, as such have, who have shrewd memories to requite ill turnes, he must be avoyded, so also a scorner must be shunned, who makes more account of his iest then of his friend, and had rather [...] quam dicteriam perdere, loseprov. 22. 10. his friend then his jest, such must be cast out, and then Contention wil cease.

3. Reject the tale-bearer. For where no wood is, the fire goes out, and wherepro. 26. 20. there is no tale-bearer, strife ceaseth. And therefore the wise man saith further,v. 24. though he speak fair, yet beleeve him not, for if he be beleeved he will utter the gall of Aspes, there are abominations in his heart which he will not forbeare to vent.

4. Strive not with a man without cause, it he have done thee no harme,prov. 3. 30. saith Solomon, and meddle not with contentions that belong not to thee, exceptprov. 26. 17 it be to reconcile brethren that are at variance, as Moses did when he sawExod. 2. 13. the two Israelites strive, otherwise we may provoke anger and bring upon our selves, the fruits of anger. These are things which the Apostles, Prophets, and other holy men of God have exhorted unto before the affection be risen.

But now after it is risen, we must take care to keep it in, that it break not out, a wise man will defer his anger, for as Solomon saith, the spirit of a man will prov. 18. 14. beare his infirmity, and more plainly. The discretion of a man deferreth his anger,19. 11. and it is his glory to passe over a transgression. He must not let it gush out, but suspend his affections, as one adviseth the Athenians to do in another case. If Alexander be dead to day, he will be dead to morrow and the next day, and therefore do not make bone fires too soon. This affection of anger must not be [...], sed pedissequa rationis, it must not out run, but wait upon reason, Therefore [Page] S. James exhorts us to be tardi ad iram, slow to wrath; and he gives a very goodJames 1. 16. reason of it, because this supersluity of mans wrath, doth never operari [...] 20 Dei, work the [...] of God. For as the Wise man saith, the beginning of strife, is as when one letteth out water. As when one cuts a bank, it is easieProv. 17. 14. to stop the water at [...]: but after it hath got way, it carries all before it.

Now this anger of which we speak, must be understood, either of our selves towards others, or of others towards us. Of the first we have hitherto spoken, and of our anger against others, and the rule in general was, Resistite, resist it. Of the other we are to speak, when others are angry with us, and here.Rom. 12. 29.

1. The first rule is, Cede, Give place. It is the Apostles counsel, Give place unto 1 Sam. 25. 37. wrath. It was Abigails wisdom not to tell Nabal of his faults in the midst of his cups, but to tarry till the next day: for anger is momentane a insania, a momentany madnesle. And this may be done, if we think not too much of it; for cogitatio iram auget, anger increases the more we think of it: and therefore the Philosophers rule was, that this affection must be smothered with another [...], as of joy, fear or the like.

But there is another rule which the holy Ghost gives, which is, in our anger to see 1. God. 2. The Devil. Job ascribeth the taking away of his goods to God: though theJob 1. 21. [...] and Sabeans [...] him, yet he looked higher, he saw further, he saw Gods hand in it, and therefore he bare all with patience, because he knew God would never2 Sam. 16. 11. permit it, but for his good. So David, when Shimei railed upon him, said to his servants. Let him alone, and let him curse; for the Lord hath bidden him. So also the Devil may be seen in our anger, as the Apostle intimates in that speech, Be angry, and Eph. 4. 27. sin not, neither give place to the Devil, because wicked men, when they provoke us, are but the Devils instruments herein. Therefore Chrysostome saith, It is a foolish thing in a dog to run after the stone that is cast at him, and to bite that, leaving him that threw it; or when one is soundly beaten with a [...], to demand that, to break it, and not turn upon him that gave the blow: and it is sure that wicked men are nothing else, but the Devils stones and staves: our part therefore is to oppose the Devil, and we cannot scourge him worse, then by this vertue of patience; for this is one of those bona opera, good works, which as we said before, are flagella Daemonum, whips for the Devil.

Thus much for repressing the inward motion of this passion, either by keeping it from rising, or after it hath risen, to keep it from breaking out.

Now for the outward act which consists in revenge, whereby we think to do to our adversarie, as he hath done to us, we must labour to restrain it, by considering1 pet. 2. 23. our Saviours example, who when he was reviled, reviled not again; when he suffered, Deut. 32. 35. he threatned not, but committed it to him that judgeth righteously; and look toRom. 12. 19. God that saith, Vengeance is mine, and I will repay. We must be so far from assumingpro. 24. 17, 18. this to our selves, that we must not rejoyce when our enemy falleth, nor must our heart be glad when he stumbleth, lest the Lord see it, and it displease him and he turn his wrath from him to us. Job gives us a pattern for this; He rejoyced Job. 31. 29. not at the destruction of him that hated him. But the most are here like the king of Israel, who when the Syrians were brought into Samaria by the Prophet, so that he had them at an advantage; he asks the Prophet, My father shall I 2 Kings. 6. 22. smite them? So if we have an advantage of our enemy, we are readie to smite them. But Davids practise was better, which we should the rather follow, when he had Saul at an advantage in the Cave, so that he might have1 Sam. 24. smitten him, yet he did it not, but onely cut off the lappe of his garment; whereas if some had had him in this case, they would have cut his skirts so neere, that (it is Chrysostomes saying,) efudissent e renibus ejus [...], they would have let out the best blood in his body. This should be far from us, for we may observe that this desire of revenge is most incident to the weakest creatures: we see the least are soonest angry, [...], habet & musca splenem, there is the Ants anger, and the Flies anger, and women more angry then men, and among men, those that are old, sick, and weak, & quo infirmiores, [...] is iracundi; the weaker, the more angry ever. but he that is magnarum virium [Page] the ablest is least subject to this passion, he doth not sentire se percussum, not resent a blow.

Now if this anger cannot be prevented that it break not out, it is to be sorrowed for and repented, and we mnst labour to stop it in regard of the measure, we must look to the suppuration or [...], to have it healed and dried up. A man may sometime be angry, but he must not requiescere in ira, (as is said before:) S. Paul setteth us theEphes. 4. 26. longest time for keeping it, Ne occidat Sol: and the reason is, every Christian is toMark 11. 25. offer his evening sacrifice of prayer, and before we pray, we must forgive.

The charge of this is set down negative and affirmative by S. Matthew from our Saviours mouth, [...] shew the necessity of it. If ye forgive men their trespasses, your heavenly Father will also forgive you: but if ye forgive not, neither will your father Matt. 6. 14, 15. forgive your trespasses. And if we number our remissions or forgivings, then ours shall be numbred to us by tally; if we forgive sine fine & numero, we shall be forgiven in the like manner. So much for Suppuratio.

Now for spuma, the foaming of it out by the tongue. He that doth this, disquieteth his friends. And yet we are to consider, that we have to do with men, and such menEcclus. 28. 9. as sometime offend with the tongue, though not with the will; who is it that offendeth not with the tongue ? It is an unruly member, no man can tame it. David inJames 3. 8. his anger said, All men are lyars, Samuel and all, because God had deferred thatPsal. 116. 11. which Samuel told [...] should come to passe, the kingdom. Seeing then that there is no man but offendeth with his tongue, we should [...] Davids practise, esse tanquam 38. 13. surdus, to be as it were deaf, and give no regard to what we hear spoken in anger; not to be deaf, but tunquam surdus, as one deaf, is good in this case: for when one hath heard evil [...] words, they are as the son of Syrach speaks, like a coal of fire, which if one blow on it, it will kindle, if he spit upon it, it will go out. TheEcclus. 28. 12. Heathen man considered this by the light of nature. If he be thus angry without a cause, quid faciet [...], what will he be if I provoke him, and requite one angry word with another. And therefore the Philosopher, when one reproached him, cast up dust into the air, and when the other asked him why he did so, he answered, Injicio pulverem vomitui tuo, I throw dust to cover thy vomit; and indeed it is nothing [...], but vomitus bilis, a [...] of choler.

Solomon saith, He that answers such a one, whether he be in [...], or in earnest, he shall go Prov. 29. 9. by the worst. If he be wise, thou art yet wiser by forbearing him, [...] the wiser for not returning word for word. Therefore he would not have a fool answered,26. 4, 5. lest we become like him, and be as he that reproving a sault in another commits a greater himself, and so runs into a great absurdity; for against a fools words, magnum remedium negligentia, the best course is to neglect them: so that sometimes he must not be answered, lest we make e stulto [...], of a fool a mad man; and yet again, sometimes he must be answered, when he is among such as himself, that think well of him, [...] he seem wise; but if he be among wise men, answer him not, for they will regard rather, quid tu taceas, quam quid ille dicat, thy wisdom in silence, then his [...] in speaking.

The last thing in anger is the Act it self, or requiting of one injury with another. Now though this be no way lawful, neither is revenge allowed under the [...] by our Saviour, though under the Law they were allowed, eye for eye, and tooth for tooth, Matth. 5 & 6. because a far higher degree of love is now required under the Gospel; yet we may distinguish between revenge and reparation for the damage we have sustained in our [...], person, or name. Revenge is, when we seek the hurt of him, with whom we are angry, though we our selves receive no benefit thereby, and this is utterly unlawful now, either for private persons, or any others, as Magistrates, &c. But the other, viz. reparation for the losse or damage we have sustained is no way contrary to Christian love, nor forbidden by Christ, but may lawfully be sought by the hands of the Magistrate, when it cannot otherwise be had: we are not to be (as the Pope once said of England) a good asse to bear all burdens. A man may strive lawfully, especially in Gods cause. Strive for the truth (saith the Wise man) and that 2 Tim. 2. 5. unto death, and this is [...] far from the sin of anger, that it is accounted a vertue calledEcclus. 4. 28. zeal. In the case of [...] and tuum, we see that Abraham said to Lot, Let there be Gen. 13. 8. no strife between me and thee, Abraham for [...] departed something from his right.

[Page] But because by so doing we many times pluck upon us a more grievous burthen then we are able to bear, and therby give occasion to men to work upon our good and quiet nature, we are warranted to have recourse to the Magistrate to relieve us by Law. And for this purpose were Magistrates appointed, and Laws made, [...] earum Isider. [...] humana [...] audacia, that mens insolencies might be restrained by fear of them.

Yet there are some rules to be observed in our going to Law.

1. It must be for some considerable matter, not for every trifle. Not quod opus est, but quod necesse, not for that we may do, but for that necessity drives us to: not every trivial action, but such, as if it be not remedied, will breed an inconvenience,Exod. 18. 22. and [...] as nothing but the Law can rectifie and redresse.

2. Before we bring it into forum civile, before the Magistrate, we must endeavour to have it ended by Good Men (as we call them) some wise and understanding men2 Cor. 6. 4, 5. to judge of it.

3. Our Saviour being required to deal between two brethren in the case of an inheritance, saith, Who made me a judge? And in the next verse adds, Beware of covetousnesse: Luk. 12. 14, 15 we must not go to Law with a covetous minde; that is another rule.

4. We must not by presuming upon our wealth, savour, or [...] with the Judge, enter upon a suit, and endeavour to take away the right from the poor, that every mans suum may be [...] must not go to Law with a corrupt minde, as the HeathenEsay 10. 2. man said to the Judge in the words of the Law, Si [...] est adversarii, habeat ille, if it be none of mine, let mine adversarie carry it. This is another rule.

5. Our Prosecution of a suit must not savour of gall: we are to preserve charity, keep a charitable minde with our adversarie.

6. The last rule is prescribed by Solomon. Strive not hastily: his reason is, lest thou Prov. 25. [...]. know not the end. For many have repented of going to Law when they have come to the end. Abigail, when David was angry with Nabal, used this very argument to stop his fury; My Lord will never [...] himself, that he hath not shed blood causelesly. [...] a man sometimes bear injury, and refrain from evil words, he shall never repent of it, or unwish it; if not, he may often repent it.

For the sixth rule, the procuring of this Commandment to be kept by others, weRule 6. have it commended both in the negative and in the affirmative. For the negative, Moses seeing two of his brethren, Hebrews strive, he endeavoured to hinder theirExod. 2. 13. contending: and for the affirmative, our Saviour pronounces a blessing to all that make peace with others. Blessed are the peace-makers, for they shall be called the children Matth. 5 9. [...] God.

THE EXPOSITION OF THE Seventh Commandement.

[Page]

Thou shalt not commit Adultery.

CHAP. I.

The scope and order of this Commandment. Of Marriage. The institution and ends of it, explicated out of Genesis 2. 22, 23, 24. Married persons are, 1. to leave all others, 2. to cleave to [...] another. Rules for those that are to marry. Duties of those that are married, general and special.

THE scope of this Commandment is to preserve Chastity, and to hinder all kinde of pollution and uncleannesse.

The order of ranking this Precept in this place is this. The former Commandment provided for a mans self, this for the neerest and dearest thing to himself, next to body and life, in respectGen. 2. 24. that man and wife are by Marriage united and made one1 Cor. 6. 16. body. Erunt duo in carne una; they two shall be one flesh, saith God.Eph. 5. 31.

Before we come to treat of the sin prohibited by this Commandment, we will take a view of one chief cause, upon which this prohibition is grounded: which is Marriage.

1. And first of the thing it self, Conjugium or Matrimonium, what it is. Wedlock or Matrimony is a Covenant and conjunction of Man and Woman, taken and agreed on with mutual consent, for the propagation of mankinde, and the mutual good of both, instituted in the beginning by God himself in Paradise, between Adam andGen. 2. 22. 23, 24. Eve in their innocency; God onely being the Maker of it, as both Father and Priest in the Marriage, before the Congregation of Angels.

This may be easily gathered out of the story, which contains, a prophecy, a gratulation, a consent in Adam and Eve, and a law for the future.

1. The prophecy. Adam first speaks illative by inference de [...]. This is now bone of my bone, &c. He had been asleep when the rib was taken from him, and yet could tell that the woman which was not before, was taken out of him, as perfectly as if he had been awake at the Anatomy. And secondly de futuro, for the time to come, that a man, to cleave to his wife, should leave father and mother. This should be the practise of posterity: for he had neither father nor mother, and therefore could not speak it of himself.

2. His gratulation. Leah being fruitful after a long barrennesse saith, Now will I

29. 35.

praise the Lord. So Adam seems to say, God brought to me, so many thousands of creatures, I awake, and rightly understanding all, yet found I no helper like or meet for me, but they were all either brutish, dumb, hairy, or the like. But now at this time God hath brought me one that is bone of my bone, and flesh of my flesh, and though sleeping, yet I have found one meet and like; so like, as almost the same with me.

3. His consent, which though it be tacite in Eve, yet he expresseth it, by acknowledging, This is now bone of my bone, and will hereafter be flesh of my flesh.

4. In the words [Erunt, they two shall be one flesh,] there is an [...] or statute in [Page] Heaven and earth touching mariage and therefore not to to be repealed. Prima [...] perpetua regula. The first institution, shall be a perpetual rule; when God by

Math. 19. 6.

Adam spake there, he spake to posterity; be it therefore enacted, that from henceforth Erunt &c. And this sheweth it to be juris divini.

2. The next is, that mariage is an honourable estate: not onely tolerable, allowable, or commendable, but honorable; and so it was ever reputed in all ages, byHeb. 13. 4. all persons: we see that Christ honoured it with his own presence, and his firstJoh. 2. miracle. Neither is it in aliquibus sic, in aliis non, honorable in some, and not so inTit. 1. 6. others. For not [...] the Patriarchs, Priests and Prophets, under the law were1 Tim. 3. [...]. married, but under the Gospel, Elders and Priests were married. So were Apostles1 Cor. 9. 2. and Bishops.

3. The causes or reasons why mariage was instituted, are generally or principally two. 1. First, the [...] and propagation of mankinde. 2. That mans life might be more comfortable, and delightful to him, but these causes may more especially be enlarged to three.

1. God in the beginning said, It is not good that man should be alone, I will make

Gen. 2. 18.

a help meet for him. The first cause therfore was the benefit and commodity of man. For God thought that Adam could not live pleasantly and well, unlesse he gave him a wife. And therefore a wife is not to be accounted a necessary evil, as some phrase it, but as a help. Whosoever then hath not, nor ever had wife or children, is ignorant of a double blessing. And this the very heathen did acknowledge. He that wants a wife, is in as ill case as he that wants a hand, an arme, a foot, or an eye. But besides the blessing by procreation [...] children, this cohabitat on or living in society with a wife is most profitable and comfortable. Her company gives a man refreshment after labour, and maketh him to forget sorrow and [...]. Nothing so greivous, nothing so burthensome, but a man and wife, living lovingly together, can well overcome it.

2. The second cause why matrimony was instituted, was the procreation of children, and education of them, in the feare of God. That there might be semen

Mal. 2. 15.

sanctum, a holy seed. That there might be a [...] of propagating by succession the Church of God. It was Gods care, in the creation, when he blessed Adam

Gen. 1. 28.

and Eve, with [...] & multiplicamini, be fruitful and multiply and [...] the earth.

9. 1.

Thelike care he had, at the re-creation upon the general deluge, with the same benediction.

1 Cor. 7. 2.

3. The third cause was to avoid fornication. Let every man (for that cause saith Saint

Heb. 13. 4.

Paul) have his own wife, and let every woman have her own husband To keep the bed

1 Cor. 7. 9.

[...]. And it is better to marry then [...], as he saith elsewhere. Therefore marriage is not to be accounted either a sinne, or an act of uncleannes but rather concubitus cumpropria [...], est castitas, lawful mariage is chastity. If thou takest a

Chrys. Gen. 3. 18.

wife (saith Saint Paul) thou sinnest not, and if a virgin marry, shee sinneth not, primus gradus castitatis est [...] virginitas, secundus fidele conjugium. The first [...] of chastity is pure virginity, the second faithful wedlock. So that for these three reasons mariage is good, and non est [...] esse solum, it is not good for man to be alone, said God.

Non est [...], it is not good, saith God, it was not, [...], it is not good for me: but non homini, not for man. Gods decrees are ever for our good.

1. Solitude is not good. Society is good. Homo est animal sociale, man is a sociable creature. It is good to strengthen one, lest a man fall: and to help if he do fall. Two

Eccl. 4. 9. 11.

are better then one (saith the Preacher.) And if two lie together, they have heat, but how can one be warm alone.

2. Solitude is unpleasant. 1. In regard of God, for his purpose and intent is to communicate his goodnesse with many, and not to restrain it to one. 2. In regard of it self: for [...] est sui [...], goodnesse is no niggard, or close handed and therefore

Heb. 2. 10. obi.

God would, that there should be a generation sui similis, of one [...] to it self.

3. In regard of the world, not perpetuando, for perpetuity, sed [...], for

Gen. 24. 60.

32. 12.

the cause of increase.

13. 16.

But this [...] was necessary, may some say, when there was but one man in the22. 17. world, it is not now, when there be so many thousands: when people are multiplied1. 2. [Page] tiplied as the sand of the sea, and like the dust of the earth, and like the stars of Heaven.psal. 24. 2. It was needful, when the earth was inanis & vacua; empty, not now, whenEsa. 7. 20. there is terra & plenitudo [...]: an earth full of inhabitants; and so full, that itGen. 1. 28. needs rather tonsuram, the fhaving, which the Prophet speaks of, then the command9. 1. of repleteterram, replenish the earth, or crescite & multiplicamini, be fruitfulSol. and multiplie.

Yes it is still bonum, good to the worlds end, and necessary. For though Moses saith it is good to marry, and Saint Paul to abstayne. Yet if we distinguish the persons,Esa. 56. 4. we shall reconcile the places, all the difference is in homini and esse. Math. 19. 21.

It is true, that there are some persons exempt: as [...], and every man that1. Cor. 7. 7. hath his proper gift. Yet to others not so qualified a wife is permitted, it is bonum 9. 5. 1 Tim. 3. 2. for others to marry, either for propagation of children, to encrease [...] Gen. 30. 1. Church, or for comfort, or to avoyd incontinence. The three reasons before mentioned. [...] Kin. 1. 2.

There are also times offorbearing; a time to refrain imbracing, as the PreacherEccl. 3. 5. tells us: as in times of distresse, in sad times. But again, at other times it isMath. 24. 19 1 Cor. 7. 26. good for man. All rests in this, that which course soever we take, we do [...] Joc. 2. 16. Deo, draw neer to God; and accordingly it must be measured and taken as bonum, 1 Cor. 7. 6. or not. We must not use this liberty for a cloke or veyle; nor for wantonnes,psal. 73. 28. 1 pet. 1. 16. nor for a snare.1 Tim. 5. 11.

Therefore for the avoyding of the inconvenience of solitarines, God thought1 Cor. 7. 35. fit to make another to keep man company, yet this one was to be meet for him: for a man were as good to be alone, as never the better for companie. He madepro. 21. 19. not that one. 1. Either to molest or trouble him, such a one as Solomon speaksSyr. 25. 25. of: that it were better for him to dwell in the wildernes then with her, a contentious prov. 31. 12. and angry one. Nor an unprofitable one, a gadder. But one that should be able to do26. him good; to be a helper to him. 1. In pietate, a woman that feareth the Lord,30. not a [...] to draw him from his religion, but such a one as may save him:1 [...]. 16. 31. 1 Cor. 7. 16. that may winne him to goodnes by her life and conversation. 2. In prole, the1 pet. 3. 1. Prophet asks the question, why God made this one? and answers himself that heMal. 2. 15. might seek a godly seed. 3 In [...], to help him, in guiding and ordering1 Tim. 2. 10. things, belonging to houshold. To act [...] part in makeing provision. Topro. 31. 27. looke well to the wayes of her houshold, and not eat the bread of Idlenesse. [...] Tim. 5. 14. The Apostle tells us, that one part of her help must be in guiding the house.

Lastly, God did not think every help meet for man. 1. Not beasts, they are jumenta helps: but they are too low, under our feet. 2. Nor Angels, and they are helps too, but too high, above our heads. 3. But a woman in the mid way, collateral, a latere out of the side. Like, conformable, in shape, speech and reason, quasi alter ipse, image ipsius, as another himself, his own image. And all this is aEph. 5. 30. mystery signifying the union of Christ and his Church. The Apostle saith, we are 1 Cor. 6. 17. members of his body, [...], and bones, we are joyned to him. Saul was told that hisAct. 9. 4. persecution of the Saints, was the persecution of Christ. And as man is to do for the woman, and shee for the man, to leave father and mother, so Christ tells us,Luc. 14. 6. we must do for him. Wee see it plainly, that all must be left, neither father nor kinredDeut. 33. 9. must be owned, if they come in competition with Christ.

There are in this law two words which every man is bound to observe. First relinquet, he shall leave; whom must he leave. And secondly, [...], to whom he must [...].

1. Relinquet he must leave all for his wife. This seemes to be somewhat unnatural:Deu. 32. 11. for the bond of nature worketh much downward. Moses in his song, describesNah. [...]. 11. the tendernes of the Eagles to their young ones, and the Prophet tells usJer. 4. 3. of the love of lions to their whelps, and the Prophet [...] of the care of SeamonstersFsa. 49. 15. Exod. 20. 12. to their young, and the Prophet Esay makes it as a thing unpossibleprov. 30. 17. that a woman should forget the son of her womb; yet is she within this law ofExod. 21. 17. relinquet; again, we see the bond upward is greater. God commands the love to Parents, and the censure of unnatural, is heavy. The ravens of the valley shall pick out their eyes. Nay even death is to be inflicted on them, this affection is zealously expressed by Ruth, she would nor leave her mother, though but a motherin law.

[Page] Yet this relinquet transcends all, breaks all. We commonly leave not a thing, but for that we love better. Now if father and mother, or children &c. come in competition with the wife, or the husband, the first must be waived as a thing not so [...] in conjunction, for the last. And indeed it is a thing [...], [...]. [...]. [...]. supernatural, a miracle, that a woman living with her parents, where as [...] Gen. 24. [...]. said to Hadad, [...], [...] thou lacked with me? where [...] wanted nothing, shouldExod. 4. [...]. as [...] relinquere, leave them, to go to one that was known but the day [...], into another country, and as the daughter of Jethro did, to go from him into Egypt with Moses.

But it is not to be understood by that we have said, that God doth [...] utterly extinguish our love to parents, he is so sar from that, that he doth [...] ordain and command children to love them also: as he said. But this bond or vnion hath this priviledge and prerogative, that if it fall out, that we cannot do both, then there is no portion for us in our fathers house, and we must doe as Michal Gen. 31. 14. did, who displeased her father to save her husband. [...] Sam. 19. 11.

1. The reasons are, because this [...] the [...] conjunction conjux qute [...], that of the wife was before that of the father. So that the parent is in the degree of love with and of our neighbour, the wife in that degree of love wherewith we love our selves individually.

2. And children are aliquid [...], some [...] of a mans self, the Apostle makes the

Eph. 5 28.

wife [...], himself, he that loveth his wife (saith the Apostle) loveth himself, Thirdly, children are of seed and blood, and will be flesh and bone, but are not, The wife is bone of his bones, and flesh of his flesh [...]. 4. They are of the loynes and womb; she of the side neerer his heart. So much of [...], now of adhaerebit.

2. Adhaerebit, he shall cleave &c. Relinquet, to leave, is one degree, and associabit to live and keep company with her is another: but adhaerebit to cleave to her is the neerest conjunction that can be. Relinquet is animi consensus, the consent of the minde. Adhaerebit is animi &corporis copula, the conjunction of the mindeEsa. 49. 7. and body, flesh of my flesh. This is that gluton amoris, that glew or soder of loveGen. 34. 3. which cannot be loosened. Shechems soul clave unto Dinah. This surpasseth the2 Sam. 20. 2. strongest friendship that is, even Jonathans to David whose soul was knit to him. And the effects are 1. In [...] or [...], living together sine [...], without1 pet. 3. 7. severing. [...] inseparabilis, an unseparable sticking to. 3. In reciprocatione 22. [...], mutual acts of love. 2. In fidelitate, in true [...] each to other, keepingEph. 5. 25. Heb. 13. 4. the bed [...]. 4. In perpetuitate, not departing from each other, till God severs1 Cor. 7. 10. them, and that. 1. Either by death. 2. Or else by divorce, which must not11. 35. be pro [...]; [...], for every trifle, but first, either pro adulterio, for adultery, secondly,Rom. 7: 3. Math. 5. 32. or pro inquietatione, for unquietnes. If otherwise it is [...], 19. 9. a rending of one piece of flesh from another, and an act of the devil and his imps. For1. Cor. 7. 15. conjugium a Deo divorttum a [...], God makes mariages, and the devil divorcesAug. in tract. 9 upon the part of the offender. God onely permits the not offended party to seek a divorce upon just and lawful occasion.

To avoyd therefore this unsodering, two things are to be observed. First, to be cautelous in our choyce before it come to [...]. Secondly, to observe and performe the duties mutually belonging to each of them, when they come to be in [...].

1. The cautions are many. Negative and affirmative. First, for the negative part,

Gen. 4. 19.

we are not to desire more then one: not two as [...]. Polygamy is prohibited at least under the Gospel, for if this priviledge might have been granted to any. Adam of all others had most reason to have claimed it: and he was but one to one: not plures in [...] many in one flesh, [...] fecit unam [...], one rib made but one flesh. Let every man have his own wife, and every woman her own husband;

1 Cor. 7. 2.

saith the Apostle.

6. 16.

2. We must not desire another mans wife: she must be a rib from our own

prov. 2. 17.

[...], not [...]: it is a breach of a covenant. [...] carnes, due corpora is flat adultery.

3. We must not desire a wife of our own kindred, not [...] patris, neither

[...]. [...].

in the line, ascending or descending thats plain Incest Non e lumbis, sed e

Mal. 2. 15.

[Page] [...], not out of the loynes, but the side. It must be a godly seed.

4. Seeing mariage is [...] divini, of Gods institution, and that oeconomia is propter

1 Cor. 7. 39.

[...], the dome [...] society is for the Church, we must not match with those

Deut. 7. 3.

that are irreligious or wanton: but in the Lord. Not the seed of Canaan, nor as

Jud. 14. 2.

Samson, though difference in religion do not make a nullity of the marriage, yet

Gen. 6.

there is a great incongruity in it.

34. 12.

5. Nor must we marry to satisfie our lust, that is Deus ventris, and it provoked God to wrath: nor for greedinesse of dowry, that is Deus mundi.

6. There must be no disparity, either in condition, nature, or yeares. The Heathen man could give a rule for this, tuae sortis uxorem ducito, marry a [...] of thy own condition.

7. Nor must we marry hastily. God said not [...], let it be done hand over head:

Gen. 2. 18.

but faciam, I will make man a help upon deliberation. Adam must sleep upon it, before it be done.

8. Nor must it be done without consent. 1. Of parents; Abrahams approbation

24. 4.

must go along with [...], and Hagars with Ishmaels. We must not take

21. 21.

wives, of our selves as they did, that seeing the women fair, took them without

6. 2.

consent this is not Gods faciamus, but sacit ipse sibi. Adam did not so; nor Eve

2. 22.

for though they were neer enough to each other, and one might easily have found the other, yet Adam stayed; & [...] ipse assumpsit, sed Deus adduxit, he took her not, but God brought her. 2. The children are to give consent too. Laban and Bethuel told Abrahams servant, that they would know Rebeccas minde,

24. 57.

and have her consent. The woman must be pleased to dwell with him: else it is

58.

not adduxit, but pertraxit, to force her.

1 Cor. 7. 12.

9 [...], this work must not be attempted without prayer, we must not trust

Gen. 24. 11.

our own election, without Gods Approbation, which is best attained by prayer.

63

Abraham and Isaac durst not enter upon it without this.

We have seen the negative cautions, what to avoid in our choice, now see what in the affirmative we are to take. The best rule is in the general to follow Gods course; he brought Adam a meet one. Now there are but three allurements, to perswade with a man in the choyce of a wise. 1. Pleasure in regard of beauty. 2. Profit in respect of dowry. 3. Vertue in relation to good qualities: of which the last is the chief, (howsoever it is made the least now adayes.) Such a one andRuth 3. 12. so endowed was Ruth: she was known by all the people to be a vertuous woman.prov. 3130. 1 pet. 3. 4. This is that above all other will make her a meet one. Favour is deceitful, and prov. 31. 26. beauty is vain, but a woman that feareth the Lord, she shall be praised, saith Solomon. 14. 1. The ornament of a meek and quiet spirit, is of great price in the sight of God: saith31. 14. Peter She that openeth her mouth with wisdom, and in whose tongue is the law of Psal. 144. 12. [...]. Such a one was Abigail, one that by her wisdom builded her house, andJer. 5. 8. was like a marchants ship, a good huswife and provident. If to these, she be likeGen. 34. 8. a polished corner of the temple, it makes her a meet one.

Such a one being found, we must not presently adhinnire, [...] after her, like Jeremies fedd horses, there must not be conjunxit before adduxit (which was Shechems Jo. 2. 1. case) we must tarry till adduxit, and that in Gods house, Jesus must be atGen. 3. 12. the mariage, God must give her as parent, and joyn both as priest by the handMath. 19. 6. of him that he hath appointed in his place. And it must be in Gods house, not clandestine,Gen. 1. 28. and then they shall receive a blessing.

Now for the duties general and mutual between them: they consist in two things.1 Thes. 4. 4.

1. In fidelity and loyalty. They must possesse their vessels, in holines and purity,

1 Cor. 7. 5.

and not defraud one another, but keep the mariage bed undefiled. They must

Heb. 13. 4.

draw both one way, and beare each others burden

2. Love. She was made of a bone meet to the heart, and that was coupled with a fellow, therefore their love must be hearty. He must love her as a part of

1 Cor. 11. 3.

himself: and she him, as wounded for her. Again she must love him as her

pro. 12. 4.

head, and he her, as his crown. He must be better to her then ten sonnes.

1 Sam. 1. 8.

And she embrace him and his love, tanquam [...], non [...], as a vine and

psal. 128. 3.

not ivy.

[Page] 1. Now severally concerning their duties. The man must dwell with the woman 1 Pet. 3 7. with knowledge to direct her. Provide and take care for his house and family. He must Gen. 30. 30. 1 Tim. 5. 8. cherish her, he must delight in her, rejoyce with the wife of his youth. Isaac sported Eph. 5. 29. with Rebekah. Suffer and bear with her infirmities, and not be bitter to her. To end this,Prov. 5. 18. he must love her fervently, cooperate with her willingly, provide all things carefully,Gen. 26. 8. and though he be the nobler part, not despise the lesse noble; give good counsel1 Pet. 3. 7. seasonably, admonish her opportunely, and defend her faithfully.Colos. 3. 19.

2. The woman, in respect that she was not made first, but Adam, and that she1 Tim. 2. 13. was taken elatere, out of his side, therefore her duty is to submit and be subject toGen. 3. 16. Eph. 5. 22. her husband, and do her duty at all times to please him. She is also to be adjutrix, 1 Cor. 7. 34. a help to him. She is a bone, part of a coupling or rafter in a building, she must gird Prov. 31 17. her loyns with strength, she must not be trouble some; for it were better for her husband 21. 19. to dwell in the wildernesse then with her, if she be a contentious woman. Nor must she6. 26. undo him, nor [...] out his goods. Not prove as Jobs wife, curst; but like toJob. 2. 10. 1 Sam. 25. 8. Abigail, gracious and milde. Not like Michal Davids wife, a [...] or taunter; 2 Sam. 6. 20. but like the Shunamite, charitable and vertuous. Not like Jezabel, haughty and cruel; 2 Kings 4. 9 but like the woman of Tekoah, humble. Finally, she must love her husband1 Kings 21. 25 ardently, serve him obediently, bear and educate her children carefully: not oppose2 Sam. 14. 2. Tit. 2. 4. his government scornfully: So much for the cause or thing upon which this Commandment was grounded. Now to the Commandment it self.

CHAP. II.
Non Maechaberis

The dependance of this commandment upon the former. The ends, for wich it was given. The object of this Commandment, concupiscence or lust of the flesh. The several branches and degrees of the sin here forbidden. Diverse reasons against the sin of uncleannesse.

THis Precept is as the former, in words very brief, and under the name of Adultery, forbids all degrees of uncleannesse, and all those acts that dispose thereto, thereby to shew what reckoning God makes of lust, and all those acts that tend to Adultery, and of all the lesser degrees of this sin, viz. that they are all [...] in his sight, as rash and unjust anger is murder before him, as we shewed in the last. Now Adultery implies not onely [...], uncleannesse, but injustice too, and that in a high degree, by communicating that to many which is proper to one; for the husband hath not power over his own body, but the wife; and econtra: and therefore1 Cor. 7. 4. it is injustice to give that to another, which is not in our power, but is already given to another by marriage. Thus we see by the word here used what account God makes of all those vices, which are subordinate to Adultery.

The Commandment itself is expounded Leviticus 20. 10. in the law: and in the Gospel by Christ, in the fifth of S. Matthew, vers. 27, 28. &c. And by the Apostle 1 Corinthians 5. and 6. 15. and throughout the whole seventh chapter of the same Epistle.

The order and dependance is this. The principal cause why murder was prohibited was, because man is the image of God: now the image of God consists especially in purenesse and chastity, as one of the Heathen Poets could tells us, [...],Bacchil. in princip. carn. God is a pure minde: and therefore fitly doth this Commandment, wherein purity of soul and body is commanded, follow [...] that wherein the defacing of Gods image is forbidden. The truth of this may plainly be gathered by the contrary; assoon as our first parents eys were opened, they saw themselves naked, being ashamed to see their nakednesse, they got figleaves to cover their shame, which argued that the purenesseGen. 3. 7. of this image was lost, and that they were ashamed of those irregular motions which began to arise in shew.

The ends of this Commandment are four.

[Page]1. In respect of God, who is of purer eyes then to behold evil: therefore

Abac. 1. 13.

we must not [...] be pure in heart, if we will see him, or have him to see us; but

Matth. 5 8.

we must possesse our bodies also (our vessels) in holinesse and sanctification, not in the

1 Thes. 4. 4.

lusts of [...], as the Heathen that know not God.

2. In respect of the Church, and the good of it. God by the Prophet saith, that he

Mal. 2. 15.

took order that one man should be joyned to one woman, why? that he might have a holy seed. That the Church might be kept pure, undefiled, and unspotted; for as

James 1. 27.

the Apostle saith, our bodies are the members of Christ, and not our own. And therfore

1 Cor. 6. 15, 19

he [...] against Christ the head, and the Church his body, Who takes the members of Christ, and makes them the members of a harlot.

5. 11.

3. For the good of the Common-wealth; wedlock being [...] parens, the Parent of the Common-wealth, the [...] of cities and kingdoms. And in that respect it is, that the Wise man in diverse places counselleth us to refrain from strange women.

[...]. 2. 16.

Abimelech charged his people upon pain of death not to touch Abrahams wife. And

5. 2.

[...] sentence upon his daughter in Law was no lesse, when he heard that she

7. 3.

had played the harlot. So in the Law it was no lesse then death to offend in this

Gen. 26. 11.

kinde. And God charged Moses to admonish the Israelites to refrain from this sin,

38. 24.

because it defiled the land, and would be a cause that they should be [...] out of it. Lastly,

Deut. 22. 29.

Levit. 18. 27.

S. [...] tells us, that Sodom and Gomorrah, and the cities about them, for giving

8.

themselves over to fornication, and going after strange flesh, were set forth for an example,

Jude vers. 7.

suffering the vengeance of eternal fire.

4. For the particular good of private persons, and that two wayes.

1. That every one may enjoy that, whereof he is Proprietary, and chief Lord, and that wholly to himself. And this is occulta lex [...], the secret law of nature. Therefore if another partake or share with him, or be but suspected so to do, it drives

Prov. 6. 34, 35

him into jealousie, which the Wise man calls the rage of a man, and he accounts it such an injury, as cannot be satisfied with any ransom.

2. That his name may be perpetuated by legitimate children of his own. We see that God would have no bastard enter into his congregation. And by this also a

Deut. 23. 2.

man preserves the chastity of his wife. And these four are the ends.

Now for the affection it self and ground of the Commandment, as it was [...]. heat, in the other Commandment; so here it is [...] concupiscence, that this dealeth withall: not that every concupiscence is evil, for the Apostle tells us of [...] an evil concupiscence, to intimate, that there is some Concupiscence or desire,Col. 3. 5. which is not evil. And in another place he willeth us, not to have providence, and care of the flesh, to fulfil the lusts of it: implying that there is a lawful care of the flesh toRom. 13. 10. be had, so that the lusts of it be not fulfilled.

More plainly; there is in man, as in all other creatures, a desire, first to preserve himself in [...], and secondly, in specie. And therefore in respect that these are most necessary, it pleased God to [...] a bait for both, that men might be allured to them; for as there is a pleasure in eating and drinking for the one, so is there for the other in the act of generation. And there is a rule, in maxime [...], maxima [...] as maxime allicit; in things most necessary the greatest pleasure allureth most. And another, quod maxime allicit, maxime corrumpit, that which allureth most, corrupts most. And the reason is, quia appetitus tendit ultra modum, the appetite exceeds the due measure. For we perswade our selves, that if the doing of it once be good, the doing of it often will be better, and so we come at last to do it too much, because the appetite knows not what is enough, and so it falleth into corrupt custom. For the course of our nature is, when it avoids any evil, it avoideth it so vehemently, that sometime, if there be any good with it, it putteth out the good too: and if [...] desire any good, it desireth the evil too that sticketh to it. Therefore moderation and temperance is to be used; for vertue stands in medio, between two [...]: yet temperance is magis in [...], more in the want then in the excesse, as [...] is mag is in [...], more in the excesse then in the want.

This Concupiscence of the flesh, as it is in us, so it is in beasts, and therefore it hath the lowest place: and is, as Plato saith, alligata ventri, tyed to the belly, as a man would [...] a horse or an asse to the manger. Now being thus in the lowest place, yet being of necessary use, the rule is, In maxime necessariis [...] est maxime necessarius, in things [Page] necessary, order is most necessary, and this order is that the lower desires should not take up a man wholly; when the lower is most vehement, the higher is most hindered: but the lower faculties are to give place to the superiour, and not to take up the whole man. Chrysostome saith, Dedit Deus corpus [...], [...] illud in [...], & non dedit animam corpori, ut illam in terram deprimeret; God gave the body to the soul, to lift it up to the [...] of heaven and heavenly things, and not the soul to the body, to presse it down to the earth. Therefore Gods intent was, that as we may have a lawful Concupiscence for the maintenance of our life, and for propagation; so we should use them no further then this necessity requires. And this Concupiscence hath its purity. Now that is called purum, pure, that hath [...] alieni admixtum, no mixture of any thing with it. But because in this life there will be some mixture, as the Prophet tells them, their wine was mixt with water: we must be [...] 1. 22. careful that the mixture be not disproportionable, as to have but a drop of wine in a vessel of water.

The Prophet saith, that there was a time when man was in honor, but certainly he isPsal. 49. 10. now so degenerate from that he was, that he hath lost his understanding, and is become like to the beasts that perish; for he serveth his lust, riches, and pleasures. For this cause it is, that another Prophet saith of the people of his time, that they were [...] addicted to this evil concupiscence of the flesh, that they were like [...] admissariis; Jer. 5. 8. to fed horses, every one neighed after his neighbours wife. Therefore, as the Apostle speaks of the Law in general, so we may of this Commandment, that it is Poedagogus, Gal. 3. 24. Prov. 3. 24. our School-master to instruct us; that how sweet [...] stoln waters are, yet the end Gal. 5. 16. of them is bitter and deadly. And that we should not use our liberty for an occasion to 1 Cor. [...]. 29. the flesh, like brute beasts; but as knowing that we were created for greater things: and that we should have our mindes lifted up to overrule our bodies, and not use our liberty, as if we had no rule to walk by.

Having spoken of the ground of this commandment, we come now to the fountain from whence this sin arises, and then we shall speak of the means or occasions that draw us to it.

1. For the first, the Apostle reckons up the fruits of the flesh, Gal. 5. 19. Adultery, Gal. 5. 19. fornication, uncle annesse, [...], &c. which our Saviour saith proceed Mark 7. 21. from the heart, where they be considered, either as they are ipsum venenum, the very poison of our nature, which the Apostle calls Concupiscentia carnis, the lust of the 1 John 2. 16. flesh; or [...] suppuratio, an inward festering of this desire, an inward boyling of the Ezek. 24. 6. pot with the scum in it, as the Prophet calls it.

2. The means that draw us to this sin. 1. The first is subactum solum, when we make our selves meet and apt ground to receive this vice. The Physitians call it [...], when a man is disposed by evil humours tending to diseases: as those that are Plethorique have their bodies still fed with some bad humour. Now this humour of wicked lust is fed by two means.

1 Pergulam, By intemperance, surcharging the stomach, which is called crapula, when it is with meat, and vinolentia, when it is with drink.

2. Per desidiam, or otium, By idlenesse, which is either in excesse of sleeping, or else in [...], a defect of labour and exercise.

2. Secondly, after the subactum solum, there is another thing which is called Irrigatio [...], the watering of the seed in the ground so fitted. It is as when a man is sick, and will not withstanding give himself to those things which are [...] evil for his disease: as when he that hath an ague will drink wine, or he that is troubled with the [...], the Ptisick will not for [...] sharp things, or he that hath the Colick will eat hony. Such a thing is in our Concupiscence. Solomon calleth it illecebram concupiscentia,

Prov. 7. 23

the inticement to lust, and it bringeth forth the sin called Lascivia, wantonnesse, or immodestia, immodesty. And this is either in the body, or from without.

1. In the body, it is either [...], platting of the hair, and fucus colouring of the face: or in the apparel, [...], or in the gesture, either some common gate used generally, or a certain kinde of particular gate, or gesture, which by a peculiar name is called Dancing.

2. From without, our lust is watered, either by corrupt company, or by reading lascivious books, or by beholding lascivious pictures, as [...] in Terence, or such playes and spectacles as contain matter of unchast love, and are apt to breed this [Page] sin in us, or by giving ear to wanton tales, or histories, or songs, that nourish the humour of lust. And thus for the means.

3. For the signes we will use no other then them we had before. The jaundise of it is in the eyes too, and it hath its foam in sermone [...], in filthy language. And not onely that, but in frequenting such places, using such actions, and at such times, as may justly be suspected.

Now for the outward act it self, we have first, the dispositions to this sin, such as in Physick, are called [...], the grudgings before an Ague, such as were in theAct of adultery. Levit. 13. 4. other Commandment, quarrelling and battery before murther. Such are these here, like to the signes of the leprosie before it break forth. Of this kinde are, 1. Incasta prov. 7. 13. oscula, unchast kisses. 2. Wanton imbracing the bosom of a stranger. 3. Going about5. 20. or endeavouring to procure the act, whether it be by waiting at the door for an [...]. opportunity, or by [...], or inchantments, or any other means.

The act it self one may be guilty of two wayes, as S. Augustine saith, 1. Either [...], by ones own motion and inclination: or 2. [...], by the perswasion of another, and they both come to one and the same.

Again it is practised, either with a mans own self, corpus [...] secum, which is called [...], or [...], [...] or [...]; or with another: and if with another, it is that which is called [...], the abomination not to be named, with beast or mankinde. And with mankinde, it is either willingly, or unwillingly. The party patient not consenting, it is called [...], a rape, which may be with either sex, for there may be a rape in both: or else agreeing; and this either with male or female: with male, such an one is called [...], [...] that defiles himself with mankinde. 1 Cor. 6. 9. 1 Tim. 1. 10. and this sin is commonly called Sodomy, or the sin of Sodom. With female, either with one or more: with more, if there be a pretence of Mariage, it is Polygamie; if without any pretence thereof, it is [...], whoredome. If with one, it is either in wedlock, and then it called [...], excesse of lust. For there is a fault even in Matrimony, as S. Ambrose saith, [...] amator [...] proprie est adulter, a man may commit adultery with his own wife; or it is out of Matrimony, either with a party allyed, which is incest; or with a stranger, not allied; and then we consider her, either as [...], married to another, or as [...], free; if married, or [...], betrothed (for all is one) then it is Adultery. And this is

1. When both are married, which is worst of all.

2. When the woman onely is married, and the man single.

3. When the man onely is married, and the woman single. The second is a greater evil then the third, because in it there is, corruptio prolis, an adulterating of the [...] begotten.

If one be free and unmarried, either he retains one peculiar to himself, and then she is not a common [...], but a [...]; or else there is not this continual keeping; and then if she be not common, it is, stuprum, [...], whether she be a virgin or a widow, especially if she be a virgin; if she be common, it is fornication properly, though that name be given to all.

Besides these, the act is either once committed or often iterated; and then for distinction sake, we may call it luxuriam, lechery in the habit; and the party a [...], when he sets himself after it: or that (which is beyond this) as there wasGen. 18. [...], so there [...] [...], the cry of adultery, when they dare impudently defend it. Last of all, there is [...], and that is either private, of a particular person for his daughter or [...], or any of his kinred, which is called Prostitution: or else publick, of a [...], in permitting and tolerating stews, as at Rome, and other places. These are the [...] branches of the sin prohibited in this Commandment.

Before we proceed in the handling of these [...], let us take a view of some reasons against this sin of [...], why it ought to be odious to man, as it is to God.

1. It is of all sins the most brutish, and makes a man come nearest to the condition of beasts, making him to lose the nobility and excellency of his nature. And therefore it is that the Prophet compares Adulterers to [...] horses, [...] Jer. 5. 8. [...]; and to exen going to the slaughter. God himself saith, [...] shalt not bring prov. 7. 22. Deut. 23. 18. the hire of a [...], or the price of a dog into the house of the Lord. The learned observe [Page] upon this place that a whore is compared to a bitch, that hath many [...] following after her.

2. The second hath a dependance upon the first, yet it hath a peculiar consideration.Hof. 4 11. There is no sin whereby the light of mans reason is so much extinguished, [...]. 4. 18. 9. nor put so much besides the preheminence it hath over the affections or the [...]. The Prophet saith, that it doth auferre [...], take away the heart; for [...], it swallows up the reason and understanding: and by this (as the Apostle speaks of the heathen, that committed all [...] with greedines.) their understandings were darkened, and their hearts blinded. It is one of the Epithets they give to [...], [...], because it steales away the understanding. We have experience of it in Solomon; we see what fottishnes he grew into after this sinne had taken hold of him, even to fall down to every block and stock. [...] by this fell into murder, and to cover one sinne with another. And it is just it should be so, for the light of our Actions coming [...] God, and our annoynting coming [...], as [...] faith, from Gods annoynting, he will not commit this oyntment to such a stinking box. They are like swine that trample thisMath. 7. 6. pearle of understanding under feet.

3. The third is [...]. Of all sinnes this is most inexcusable; because other sins may have some colour or excuse, but this hath none, because God having ordained a remedy for this, which is marriage, he that will not use that remedy is1 Cor. 7. 2. without excuse.

4. The fourth is, that whereas God hath been pleased, to make marriage a holy institution, and a holy resemblance of the union betwixt Christ and his Church, it is a manifest contempt of the ordinance of God; and not onely that,Eph. 5. 23. but whereas God hath added this [...] to marriage; that thereby mankinde should be encreased; on the contrary by this meanes they bring the curse of barrennes threatened against whoredome: they shall commit whoredome (saith the Prophet) but not encrease. So that they go about (as much as in them lieth) toHos. 4. 10. destroy the race of mankinde: and therefore [...] calleth them [...] in genus [...], sacrilegious breakers of wedlock, and trespassers against mankinde; for not onely the world [...] the worse for these courses which would soon bring it [...] an end; but also it takes away the resemblance between Christ and his Church in holy mariage.

5. It is against a mans own body. For as Saint Paul argueth, every sinne which a man [...], [...] without the body; but he that committs fornication, [...] against his own body; and that both by defiling it, so that as Saint [...] saith, the garments are spotted by the flesh, as also by weakning and decaying it: for as the Physitians say, the [...] of the [...] humor, the generative [...] is aJud. 21. 23. special cause of preserving the life of a man: and there is nothing brings greater debility to the [...], whereby the [...], the radical moysture, is consumed, and the life shortned, then this sinne: besides that, it brings rottennes to the bones, and breeds many [...] diseases, as daily experience shewes, like that water of jelousy under the law, or cursed water,Numb.. 5. 27 which if [...] woman had defiled her husbands bed, caused her belly to swell, and her thigh to rot.

6. And it is not onely against a mans own body, but against others also: for it hath this peculiar to it, that whereas in other sinnes a man may [...] solus, perish alone, in this he must have one to perish with him for company. There is duplex [...], a double murther committed by this one finne.

7. It is injurious to Christ two wayes. 1. He hath bought us, and paid a price1 Cor. 6. 15. 16 for us. Now if we shall alienate that which is not our own, we do as if we should [...]. pull down another mans house, nay, [...] Regis (as [...]) the Kings Palace, to which we have no right. 2. And not onely so, but being Christians, and Christ our head, and we the members, if we unite our selves to a harlot, do we not [...] in [...] est, as much as we can, bring Christ to be the head of a [...]?

8. Lastly, if all these will not move us, then let us consider the punishment of it. Shall I not visit (saith God by the prophet) for these things? yes surely he will [...] Jer. 9. 5. and punish, and that many [...].

[Page]1. It is a punishment it self, for as Solomon saith, those whom God hates shall fall

prov. 22. 14.

into this sinne; such as he hath ordained for punishment, shall be punished with this sinne.

2. It is maxime probrosum peccatum, a sin that makes a man most infamous, it brings

6. 34.

a reproach never to be wiped off.

3. It brings a man to beggery; for by a whorish woman a man is brought to a morsel of bread: yea the adulteresse will hunt for the precious life, and Job saith,

6. 24.

it is a fire, that will consume to destruction, and will root out all a mans increase.

Job. 31. 12.

4. Beyond all these, whereas every punishment should exceed, that whereof it is a punishment, the Apostle tells us, that those uncleane lusts, which the heathens where given up to, were punishments for their Idolatry; [...] that this sinn seems

Rom. 1. 24.

to exceed in some case, that of Idolatry. And therefore the same Apostle saith, that if a woman be married to an Idolater or unbeleever, and will dwell with him,

1 Cor. 7. 12. 13

she may; but he saith not so for an adulterer: Idolatry doth not so neerly dissolve

15.

the bond of marriage, as adultery. And, again the children of an Idolater or unbeleever (if the one party be a beleever) are holy, and are received into the covenant, as members of the Church, but the seed of Adulterers is prophane; a bastard must not enter into the congregation, not to the

Deut. 23. 2.

tenth generation.

By these reasons well weighed, we may in part conceive, what account God makes of this sinne. We come now to the particular branches referring to this sin already mentioned.

CHAP. III.

Of the degrees of this sinne. 1. The first motions, or cogitationes ascendentes. 2. Suppuratio, the festering of it inwardly. 3. subactum solum, the fitting of the soyle, which is. 1. By excesse. 2. By Idlenes. Exc esse is. 1. by gluttony. the effects of it. Opposite to which is the vertue of temperance, which consists in modo, in measure, which respects. 1. The necessity, of life. 2. Of our calling. 3. Of pleasure and delight, wherein are. 5. Rules. 1. For the substance of our meat. 2. For the quantity. 3. For the quality. 4. Not to eate too greedily. 5. Not too often. 2. Of excesse in drinking, in what cases wine is allowed.

ANd first for the inward cause, the malignant vapours arising in the heart which we called the poyson of our nature, that inbred concupiscence, and those first motions, and the [...] ascendentes, we shall forbeare to speak of them, till we come to the tenth commandment: and here we will speak in the1 Cor. 7. 9. second place of that which we call suppuratio, or the festering of it, which the ApostleHos. 7. 4. calls [...], to burne; and the Prophet illustrateth by a similitude; As an ovenprov. 23. 33. heated by a Baker, so is an Adulterer: though we see no sparks without, yet theres a great heate within. Solomon saith of him, cor ejus loquitur perversa, his heart uttereth perverse things, though outwardly he saith nothing. Saint Augustine saith, Ego domine [...], cum cogitationes meaenon [...], Lord, I oftentimes hold my peace, when my thoughts within me are not silent. And so when the oven waxeth hotter and hotter, then cometh consensus consent: and then he saith, O vtinam a desire followeth, and [...] qui facturus est jam secit, he that goeth about a wicked action, hath already acted it in his heart. Therefore we are to strive against this Cardiacal passion.

In the next place come we to the solum subactum, the soyle fitted for this sin. And this (as we shewed before) is done by gluttony and idlenes. Gluttony we said was in meat or drink. In meat, it was [...] too much feeding; gula vestibulum luxuriae, the throate is the porch wherby lechery enters. And that by reason that the faculties [...] the body are sod sposed, that [...] is [...] [...] the nutritive faculty is the shop of the generative; and that being well looked to, theres hope, that the other may be better dealt withal. The Apostle tells us, that one of the [Page] ftruits of the flesh, is [...], uncleannes, to which he adds [...] banketting or revelling, as a cause of it. Fulnes of bread was one of [...] sin of Sodom. Vpon which placeEzek. 16. 49. Jerome saith, venter bene pastus cito disponitur ad libidinem, a belly well fed is soon disposed to lust. And again, nunquam ego edacem [...] castum putabam, I never accounted a great eater chast; pro qualitate ciborum est ordo memborum; according to the quality of the meate is the disposition of the members, a well fed belly will quickly wax wanton.

This excesse is injurious to God in destroying his creatures, whereas Christ appointedJohn 6. 12. the fragments to be gathered up, that nothing might be wasted. It wasLuc. 15. 12. the Prodigals fault, fruges consumere male, to wast Gods creatures in vaine. [...], Solomon saith, it will bring a man to poverty. Therefore it is the counsel of the son [...] 18. 10. of [...], become not a begger, by banquetting upon borrowing. The heathen man could say, [...] patrimoniorum exitium culina, to spend a mans patrimony in the kitchen, is the basest thing that can be. This is it that makes graves of lust, when by surfetting men hasten death, as those Israelites that longed for quailes, and were smitten while the flesh was between their teeth; whereupon, theNumb. 11. 34. place where they were buried, was called Kibroth-Hattaavah, that is, graves of lust.

And indeed it is gentile vitium, our national sinne; there are too many graves of lust in this kingdom. When we are sick, we call for sanitatem health, and having it, we become soon afterwards by [...] to be [...], betrayers of our health by surfetting.

Besides the ill effects it works in the body, it doth much hurt to the soul too; for it maketh all sermons, and other exercises of Godlines unfruitful, choaking the good seed like the thorns. Nolte gravari, saith our Saviour to his disciples,Luc. 8. 14. because the heart thereby becometh so heavie, and the brain is so unapt,21. 34. by reason of the fumes that ascende from the stomack, that a man is fit for nothing but sleep: Saint Gregory saith, that perhaps he may be fit adineptam laetitiam, sed ad [...] praeterea, for scurrilous and unsavory mirth, and nothing els. And in another place, cum venter se in ingluvie extendit, membra in luxuriam erigit, lib. 7. Mor. when the belly is oppressed with gormandizing, the members are prone to lewdnes.

Besides this, there is first, hebetudo mentu dulnes of the minde; and then follows [...]. 6. 6. durities cordis, hardnes of the heart; when men drink wine in bowles, they are not grieved at the afflictions of Joseph, theres no sympathy between them and those that want.

Besides, as Moses said it was with Jeshurun, [...] recalcitravit, being made fat he began to kick; so it will be with the body, which will be like Solomons servantDeut. 32. 15. thats brought up wantonly, bring up a servant wantonly, he will prove stubborne and proud, feed him deliciously, and he will be check mate with you, [...] prov. 29. 21. [...]. a [...] not broken, and a childe left to himself [...] become stubborn and rebellious; so doth the flesh. These desideria carnis, desires of the flesh militant Eccles. 30. 1 adversus animam, fight against the soul; and what folly is it to strengthen our enemy

To avoyd these inordinate lusts, we are to follow Saint Pauls example, castigare corpus, to keep our body under: and one way to chasten it is castigatio per 1 Cor. 9. 27. damnum, by hindering it from some thinge it desires; as [...] jumentorum, to keep under labouring beasts, as when we would take down a pampered horse, the way is, to abate him of his provender. This in effect is temperance, which the Philosopher calls [...], promum virtutum, the butler of all vertues. Nature cries out [...], it is the voyce of the flesh [...] let me not be hungry, let me not be thirsty, let me not be cold. [...] when he was an hungry, desired Jacobs pottage lentis edulium, pottage of lentiles, it seemed savory to him: and the Philosopher saith, [...] non [...] aurea pocula, thirst cares not for drinking in gold: but under the colour of supplying nature, it commonly falls out that nulli defiderio resistimus, we give way to every thing we desire, and therefore we grow wanton, when we will not have it in this dish, or not have it unlesse thus drest, and then venter est molestus cliens, the belly is a troublesome client; whereas of this temper ought we to be, that having food and rayment, we should be [...] Tim. 6. 8. therewith content: and this is the right temperance.

[Page] We know that we are debtors to the flesh, but not to live after the flesh, and thatRom. 8. 12. God made the belly for meats, but yet we must not say with them, let us eat and 1 Cor. 6. 13. drink, for to morrow we shall die: nor live in pleasure, and nourish our hearts,15. 32. as in a day of slaughter, as Saint James speaks: nor make such provision for [...]. 5. 5. the flesh, as to fulfil the lusts thereof. This is far from the rule of Temperance.Rom. 13. 10.

Now temperance consists in modo, in measure, and that modus is in medio, measure is in the meane or middle, which is known by per regulam, by rule. And the rule of temperance is three fold.

1. The first is [...] vitae, the necessity of our life, and our life necessarily requires but convenient food and rayment: [...], saith the Apostle, having food and rayment, let us be therwith content.

1 Tim. 6. 8.

2. The second is necessitas officii, the necessity of our calling. The Apostle tells

1 Cor. 9. 25.

us, that he which is [...], that striveth for the mastery, must be temperate and abstemious, and keep a strict diet. So he that is a student, and lives a contemplative life, may detract in his diet; but a husbandman that labours much, and sweats it out, may adde, he must have a greater proportion. The direction in this point must be according to mens several callings and imployments.

3. The last is voluptas, quae neutrum horum impedit, so much pleasure, as will hinder neither of these. Moderate pleasure may be used in eating and drinking, so that it neither endanger our health, nor make us unfit for the duties of our callings, but if it prove hurtful, or prejudicial to either of these, if this voluptas, this [...] in meats and drinks, be either against life, or our duty, it is peccatum, a sin. According to these rules, we must [...], bridle our desires, we must make temperance our [...], our coachman, and give her the bridle, that she may aswell constringere as relaxare, bridle as let loose, as occasion shall be offered. Saint Augustine saith, Temperantia froenos gutturis [...] & relaxat, temperance both restraineth and giveth liberty to the appetite: and the Heathen man saith, [...] Venus waits on plenty and fulnesse. And that we may the better know how

Eurip.

to restrain or enlarge our selves in the use of meats, we may further consider, that this last rule divideth it self in five branches.

1. For the substance; we must not fare every day [...], splendide, delicately,

Luc. 16. 19.

with the [...] Glutton, the Israelites were weary of manna, and must needs have

Numb. 11. 6.

quailes; but for Daniel and his companions, who had, moratos ventres, no dainty

Dan. 1. 12.

palats, but temperate appetites, [...] served their turnes well enough, and yet they looked never the worse. Elies sons must have rost meat, they cannot away

1 Sam. 2. 15.

with sodden, but Elias provision was no more then a cake, and a cruse

1 King. 19. 6.

of water; and Elisha provided nothing, but a pot of potrage, for the children of

2 Kin. 4. 38.

the Prophets.

2. For the quantity. They that have taken measure of our throat, and other parts of our bodies, say, that the throat is lesse in man, then in any other creature of answerable proportion, to teach us temperance, and to beware of superfluity, either.

1. By surcharging our nature or disabling our selves for the duties of our calling, like those [...] whom the Prophet speaks, that make themselves sick with [...];

Hos. 7. 5.

therefore our Saviour warnes his disciples, to take heed of Crapula, surfetting, ne

Luc. 21. 39.

gravet corda, lest it overcharge your hearts with surfetting. Saint Augustine confesseth

Ezek. 16.

of himself, that being at a table furnished with many dishes, he was easily over taken.

2. Or by exceeding our estate: which was Nabals fault, who was too

1 Sam. 25. 36.

high in his feast, by a note; he made a feast like a prince, there was superfluity.

3. For the qual ty: stand not upon curiosity, or exquisitenesse; it was in part Marthas fault, but Christ gave her a gentle reprehension for it. And the Apostle

Luc. 10. 41.

chargeth us not to make [...], provision for the flesh, to fulfil the lusts thereof;

Rom. 13. 14.

as those that study sapores non naturales, for exquisite sawces to provoke the appetite; for this is the way to bring him to his teares, even to weeping, because we make our belly our God, and to move God to destroy both it, and them: for as Saint Gregory saith, haec arca [...], & quae in eo reponuntur, the belly will

phil. 3. 19.

[Page] be consumed, and whatsoever we put into it, and therefore it is folly to make that our God. This in regard of the meat. Now there are 2 rules more in regard of our selves.

1. That we eat not too greedily. For this is os porci habere, to have a hoggish or swinish appetite. And this made the Devil (as S. Jerome observes) to make choice of the heard of swine to enter into, because of their greedinesse. They were like

Matth. 8. 32.

Cormorants given to devouring. S. Jerome saith, Vbi satietas est, ibi Daemones agunt choreas, where this greedinesse and fulnesse is, there the Devils dance. S. Augustine saith, that it was Esau's fault: Ardenter comedit, quia ardenter desideravit; he must needs eat greedily, that longed after it so earnestly, that he sold his birth-right for it.

Jude 12.

S. Jude calls this, vesci sine timore, to feed without fear. Therefore the son of Syrach

Ecclus 31. 12.

gives good counsel in this point. If thou sit at a bountiful table, be not greedy upon it.

2. That we eat not too often. And in this rule we must have recourse to the former, of [...] & [...], of our life and calling: not so often as to hinder our health, not so often as to hinder our calling. Not too early. Wo to thee, O land (saith the

Ecclus 10. 16.

Preacher) when thy Princes eat in the morning. Not too late. Wo to them (saith the

Esay 5. 11.

Prophet, joyning them together) that rise up early, that they may follow strong drink, that continve till night, till the wine enflame them. This assiduitas, continuance in eating, he compares to greedinesse of dogs, which never can have enough; when men say, to

56. 11, 12

[...] shall be as this day, and much more abundant. Their mindes are continually occupied in thoughts of eating. All those [...], comessations, mencioned by the Apostle, are forbidden; as also those [...], drinkings, and [...], vinolentia, mentioned

Rom. 13. 13.

by S. Peter: these, though some of them are lesse grievous then the other, because

1 Pet. 4. 3.

in some there is, avorsatio a fine, a direct aversion from the end; others do but in some sort, aberrare a fine, come some what wide of the end, yet all are forbidden.

Ephes. 5. 18.

The Apostle forbids excesse of wine, as well as of lusts, vinolentia, drinking too much, as well as crapula, gluttony; having regard no doubt to those secundae mensae, second courses, banquets, comessations and drinkings, such as are now in use.

S. Augustine in his confessions, upon our Saviours caveat against surfetting and drunkennesse hath this passage; Domine, ebrietas longe est a me, fac quaeso, ne unquam appropinquet mihi; crapula autem nonnunquam obrepit servo tuo, fac quaeso, ut longe absit a me: & quis est qui non rapiatur aliquantulum extra met as necessitatis? quisquis est magnus, magnificet nomen tuum, ego autem non sum, quia homo peccator sum. Sed tamen ego in his positus tentationibus, certo quotidie cum cupiditatibus: Lord I am far from drunkennesse, grant I pray thee that it may never come neer me: but gluttony hath often stole upon thy servant, grant I beseech thee, that it may be far from me: and who is there that is not sometime carried beyond the bounds of necessity? whosoever is perfect shall magnifie thy name, such a one I am not, because a sinful man; yet being in the midst of these [...], I strive daily with my concupiscence. And this I do further, 1. for unnecessary refections, I have clean cut them off. 2. I follow Solomons counsel. Be not amonst wine-bibbers, amongst riotous eaters of flesh. prov. 32. 30. 3. Mihi sufficit apparatus meus, mine own provision contents me. 4. Whensoever I go beyond the bounds of necessity, I do not say, Cras erit ut hodie, & amplius; to morrow shall be as to day, and much more abundant. This saith he I do; and then he cometh to this exhortation, fratres [...], quam lenissime sed tamen instantissime vos rogo, brethren, though but gently, yet most instantly I beseech you, do you the like.

2. As gluttony or excesse of meat is here forbidden, of which we have spoken; so also drunkennesse, or excesse of drink. The Apostle dehorting from drunkennesse saith,Ephes. 5. 18. there is in it [...], luxury or lust, be not drunken with wine, wherein is [...], because it inclines to unclean lusts. And the same saith Solomon, Look not upon the Wine, when it is red, and sheweth his colour in the cup, or goeth down pleasantly, and why? Thine prov. 23. 33. eyes shall look upon strange women. And therefore S. Peter doth not onely forbid1 pet. 4. 3. drunkennesse, [...], drunkennesse, which the Fathers call voluntarium Daemonem, a voluntary Devil, when a man willingly bereaves himself of reason; but also [...], drinkings or compotations, whether they be such as enflame us, and though they take not away our reason, yet kindle our blood and spirits; or whether by using them, we get such a custome and habit, that we are strong to do it, and being free from drunkennesse, can behold the infirmity of others withEsay 5. 11. 22 pleasure; for there is a woe pronounced against this strength. And in any of these cases, the excesse of drinking is forbidden; not onely because it deceives a man, and the [Page]drunkard and the glutton shall come to poverty; but also because it disposes a man toProv. 20. 1. this sin: as we see in Lot, who by too much wine committed incest, even without23. 20. knowledge, and unwittingly: but most commonly a man doth it knowingly, andGen. 19. 33. wittingly, and so maketh him self a fit mold for the Devils impression. The WisePro. 23. 34, 35. man saith, that they are like to a man sleeping in the midst of the sea, when they are awaked, they return to it again. For it is such a vice, that a man having gotten a habit of it, can hardly leave it off.

Yet are we not altogether prohibited the drinking of wine, but in some cases it is allowed, as these, and the like.

1. For bodily infirmities, according to the Apostles counsel to Timothie. In this

1 Tim. 5. 23.

case the use of wine is lawful. Timothie was so far from excesse, that having an infirmity upon him, he would not adventure upon wine without Pauls direction.

2. In heavinesse of minde, whether natural or accidental. Give wine to those that

Prov. 31. 6.

are of heavy heart.

3. Upon some publick benefit of the Church or Common-wealth, there may be a publick gratulation, and therein a more free use of the Creatures, and whatsoever doth not hinder or oppose Temperance, may be lawfully used to solemnize a day of publick joy. When the people were ready to mourn, Nehemiah forbids it, and instead

Nehe. 8. 10.

of mourning, bids them eat the fat, and drink the sweet, and testifie their joy by the lawsul use of the Creatures, for the benefit which God had vouchsafed to his Church. This is the third.

But ont of these or the like cases it must not be used: as they did, of whom the Prophet speaketh. When God called to mourning and weeping, they fell to joy and gladnesse, Esay 22. 12. to slaying of Oxen, and killing of sheep, to eating flesh, and drinking wine. And there be still some men that can take hold of the Apostles counsel to drink wine, [...], but of that part of it ( [...], a little,) they take no notice at all.

The sum of all is, there must not be Redundantia, excesse. It was accounted anAmos 6. 6. especial fault of the Princes of Israel, They drank wine in bowls, &c.

The five rules above mentioned you may apply to prevent this sin, and to govern your self in the use of wine or strong drink.

Both these vices are salved by one vertue, called [...], temperance, a vertue here commanded. S. Paul makes it a special fruit of the spirit, and exhorts Titus to preach it, and exhort young men especially to it, and such as bend their mindes to knowledge, and studie of learning: and therefore S. Peter exhorts, as to adde to vertue knowledge, so to joyn to knowledge temperance; for scientia est cum abstinentia, temperance is the way to knowledge.

CHAP. IIII.

Of idlenesse: the second thing which fits the soyl for this sin. Diverse reasons against it. It consists in two things: 1. too much sleep, 2. want of exercise when we are [...]. Against sleepinesse. Rules, for 1. the quantity: 2. the manner. Of idlenesse in our callings. The remedy against sleep and idlenesse.

THe second thing which makes solum subactum, fits the soyl for this sin of lust,2 is idlenesse. For as fulnesse of bread, so abundance of idlenesse, was one of theEzek. 16. 49. causes of Sodoms sin. One answered by the light of nature, to him that asked what Luxury was; that it was nothing els but [...], the passion of an idle minde. And this is a sin highly displeasing to God in many respects.

1. Evertit consilium Dei, & finem hominis: it doth what may be to overthrow Gods purpose, and the end whereto man was created. For God in the very beginning created man to labour. He put man into the garden of Eden to dresse it: not onely ut coleret Gen. 2. 15. eum to serve him; but ut coleret terram, to till the earth, neither without the other. Afterwards when he had transgressed Gods command, this labour was enjoyned him as a perpetual penance for his offence. In sorrow shalt thou eat all the dayes of thy life: 3. 17, 19 and in the sweat of thy face shalt thou eat bread. Nor doth the Gospel shew it self more favourable in dispensing with this law. Why stand ye idle? saith our Saviour.Matth. 20. 6. And it was the Apostles complaint, that he heard, that there were some that 2 Thes. 3. 11. wrought not at all. Nor shall it ever be abrogated. Man, saith David, goeth forth to psal. 104. 23. his work, and to his labour till the evening. Therefore is it that Solomon sends the idleprov. 6. 6. [Page] person to the Ant, and that the son of Syrach compares a slothful man to the filth of a Eccl. 22. 2. dunghill. In this respect therefore is this sin to be condemned.Ephes. 5. 16.

2. In regard of the losse of time, a thing [...] precious, that the Apostle exhorts usGal. 6. 10. by all means to redeem it, if we have mispent it. And the Psalmist sets it down as aPsalm [...]. 13. curse upon the people, that God consumed their dayes in vanity.2 Thes. 3. 10.

3. In regard of the breach of the next Commandment which forbids stealing. For he that consumes his dayes in idlenesse, maketh use of the creatures, to which he hath no right. The Apostle saith, He that doth not work, should not eat. The Heathen callAmbrese such men [...], an unnecessary burden. The Scriptures compare them to Locusts that devour all where they come; and the Fathers term them unprofitable and superfluous Creatures. The Apostle (alluding to this) saith, Let him that stole, steal no Ephes. 4. 18. more, but rather let him labour.

4. In regard of the breach of the sixth Commandment forbidding [...]. For idlenesse is the mother of many diseases. For as there are none of Gods creatures but putrifie without motion, as the air and water, stagnantes [...] stantes aque, nec dulces nec salubres, ( [...] Seneca) standing waters, are neither sweet nor wholsom; so ease in the body bringeth forth [...], the gout, and other diseases. Computrescit in Joel 1. 17. stercore (saith the Prophet,) the seed rots under the clod. And it were to be wisht, that not onely the losse of time, wasting the creatures, and the hurt of the body were all the prejudice that came by idlenesse, so that the soul might be kept untainted by it; but that also is subject to detriment by it: for from nihil agere, doing nothing, Ecclus. 33. [...] comes male agere, doing ill. Idlenesse teacheth much evil, saith the son of Syrach, and by this comes the disease which S. Basil calls podagram animi, the gowt of the soul.

Now idlenesse consists in two things. Either 1. in too much sleep: or 2. in not being exercised (when we are awake) in the works of our calling.

1. For the first, of too much sleeping. After the Apostle had told the Romans it was high time to awake out of sleep, he gives them a caveat, to walk honestly, as in the day; not in gluttony vnd drunkennesse, nor in chambering and wantonnesse: after [...],Rom. 13. 11, [...], and [...], drunkennesse, then he comes to [...], which we translate [...], 13. but it is properly lying long in bed; and there is joyned with it [...], wantonnesse, the companion of [...], and beginning of concupiscence. The Prophet [...] Amos 6. 4. those of his time, with stretching themselves upon their beds, and not without cause, for another Prophet tells us, that by it men begin [...] nequam, to devise iniquity, Micah 2. 1. to have wicked thoughts. We see the experience of it in David, who after his sleep, was disposed to take the air in his Turret, and by that means was made fit2 Sam. 11. 2. for the impression of this vice, upon the sight of a tempting object: for which cause, Solomon gives good counsel [...] this purpose, Love not sleep, lest thou come to poverty, open thine eyes, and thou [...] be satisfied with bread; for having spoken verse 11. of young men, that by their actions they may be known, whether their work be pure, and whether it be right, and in the 12. verse, that they may be known by this, whether they apply their ears and eyes to knowledge, as God created them, he [...] in the 13. verse, that otherwise if they love sleep, these effects of it shall come upon them.

For remedy hereof two things are to be observed in sleep. 1. The Quantitie. 2. The manner.

1. For the quantitie. Our sleep must not be too long. Vs (que) quo dormis? How long wilt thou sleep, O sluggard? ultra horam, beyond the hour: there is an hour when to

Rom. 13. 11.

arise; Hora est jam, saith the Apostle, the hour is at hand, or as we read it, it is now high time to awake out of sleep: but the sluggard when the hour cometh, when he should arise, lies still in his bed, and is as a dore which turneth alwayes upon the hinges,

Prov. 26. 14.

and yet remains in the [...] place.

2. For the manner of our sleep. It must not be like that of Ionah who was in a

Jonah 1. 5.

dead sleep in a time of danger: It must not be (as S. Jerome calls it) sepultura suffocati, as the burial of one without breath, but requies lassi, the rest of one that is weary.

Esay 29. 10.

The Prophet threatens it as a great plague from God, to be given up to the spirit of slumber, which is true of all [...], drowsinesse of the body, as well as the soul. And as Ionah was in the midst of the tempest when he slept soundly, so these are under Gods visitation, who are possest with this spirit of slumber.

2. The second point of idlenesse is, when we are not exercised in the duties of [Page] our calling, but give our selves to ease. Desidiae est somnium vigilantis, sloth is the

Heb. 12. 12.

dream of him that is awake: and by want of labour and exercise, and giving our selves to ease, we come to the hanging down of the hands, and the feeble knees, of which the Apostle speaks, and so become fit for no good thing. For as all other creatures of God by standing still grow corrupt, as we see in standing water, which putrifies, and being putrified, ingenders toads and such venemous creatures; so in man, ease brings discases both in body and soul it produces in the body podagram, the gout, and it brings forth the like indisposition in the soul, which made S. Basil call it podagram animi, the gout of the soul. And therefore S. Ambrose calls idle persons, creaturas Dei superfluas, superfluous creatures of God, which do no way profit the body politick, where they live, but are as the Heathen man saith of the [...], such qui animam pro sale

Cicero

habent, who have their souls instead of salt, to keep their bodies sweet.

S. Paul measureth not idlenesse onely by doing nothing, but also by not doing2 Thes. 3. 11. the duties of a mans place. As he that is placed in the Vniversity, and studies not, though he hawk, hunt, or dance, or uses other exercises that are laborious, yet because1 Tim. 5. 12. he doth not that which he ought to do, he is to be accounted an idle fellow. If men be, as he saith, [...], not working at all, then they become busie bodies: and if women be idle, then wil they be pratlers, or tatlers, upon which cometh tale-carrying, lying, [...] and forging, whereby they disquiet others. And not onely so, but they are busie bodies, medling out of their callings, where they have nothing to do. These are to be restrained. And because hereby groweth a disposition from the body, for evil motions in the soul; therefore S. Peter enjoyns the vertue of abstinence, and commands us to abstain from such fleshly lusts, as do militare contra animam, [...] 1 [...]. 2. 15. against the soul.

The remedy against sleep is that which the Apostle calleth sobriety, properly2. 7. watchfulnesse; [...], be sober, be vigilant, saith he in another place: for sleep and drunkennesse are [...], works of the night, and we are [...], children 5. 8. of light, and of the day; our desires therefore ought to be after the works of the light and of the day, and we must walk accordingly.

2. The remedie against idlenesse the Apostle gives us: [...], to set our 1 Thes. 4. 11. selves to do our own businesse, and the works of our calling. And blessed shall he be whom the Lord when he cometh shall finde so doing. Luk. 12. 43.

We said before, that in this sin there is suppuratio, the festering of it within; and after that there is subactum solum, the soyl fitted by feeding the evil [...], by gluttony and idlenesse, of which we have now spoken.

CHAP. V.

The fourth [...]. Irrigatio soli, the watering of the soyl by incentives and allurements to this sin, which are either. 1. In or about our selves, or 2. In others. Of the first sort are, 1. Painting. 2. Strange wanton apparel. 3. Lascivious gestures. Of the second sort are, 1, Lewd company, and obscene books. 2. Obscene pictures, and wanton dancings. Of modesty the vertue opposite.

THe next thing is irrigatio soli, watering of the soyl, of which we are to beware.4 For as we must keep our selves from being meet or fit ground for the Devil to cast in this seed of lust or evil concupiscence, by meats of provocation, drinks and dyet, or idle living; so must we also take heed of such objects and allurements, as may irrigare solum, water the ground, foment and dispose the soul to this sin.

And these allurements or [...] we consider, as they are in our selves, or asIncentives in or about our selves in others. Those in or about our selves, are diverse.

1. As the using of [...], painting the face, which was the sin of Iezabel, she painted 2 King. 9. 30. her face, and tyred her head. Of this one saith, that it is not facies, but larva; they have not a face, but a vizard. But the Prophet tells such, In vain shalt thou [...] prov. 9. 14, 15 thy self fair, for thy lovers shall despise thee, thou that rentest thy face (or eyes) with painting, alluding to the custom of women then, of [...] their eye brows with stibium or [...], as some learned think.Jer. 4. 30.

2. The strange [...] our selves in apparel, which is condemned even in women [Page] who are rather to be tolerated herein then men, because it is mundus muliebris, 1 Tim. 2 9. the adorning of women. Saint Gregory saith, what a deformity is it in men1 pet. 3. 3 when it is found fault with in women. The places before quoted condemne [...] as vsed, in a wanton lascivious manner, and for unchast ends.

1. The platting and wreathing of the haire.

2. The adding of gold and silver to adorne them.

3. Rare and strange, or costly apparel: such as our Saviour implicitely

Luc. 16. 19.

taxes in the rich glatton, who was clothed with purple and fine linnen. This affectation of such vanity and cost in apparel, with so much industry and care, while the adorning of the inner man is neglected, is here forbidden. For of this we may say, [...] in studio vestium [...] deesse; let no man conceive or [...] himself that he can be free from sinne, that takes too much care about apparel. As for vestitus peregrinus, strange apparel, God by the Prophet threatens

Zeph. 1. 18.

to punish such as are clothed with strange apparel. Saint Pauls reason against such care to adorne the body is, because it becomes not those that professe the [...] of God. And Saint Peter hath two reasons against it. 1. Because the chief care should be about the hidden man of the heart: for as Cato once said, [...] corporis

1 pet. 3. 4.

[...], [...] magna mentis incuria, where there is great care of the body, there is usually greatest neglect of the mind: therfore not the outward, but the inward man 5 is to be adorned. 2. The Saints in old time did not thus apparel themselves, not Sarah &c. Therefore follow their examples.

3. Another allurement is, the gesture; a proud allureing gate. God threatens that he will devise evil against such as go haughtily. Esay describes the particulars,Mic. 2. 3. and tells us the manner of their proud walking. 1. They are haughty, going on [...].Esa. 3. 16. 2. They have erectum guttar, stretched out necks. 3. They have [...] antes oculos, rowling and wanton eyes, looking wantonly. 4. minutos passus, a mincing or tripping gate: they go as if they were [...], shackled. And the Prophet for these thundereth against the daughters of Sion, but much more would he haveAmbros. done against the sons of Sion; gestum natura dedit, sed gratia [...]. There is a generation, saith Agur, whose eyes are haughty, some have proudprov. 30. 13. gates naturally, but though nature hath given it, yet grace can amend it.

Now we come to the watering of our lust by those provcations and incentivesThe incentives without [...]. psal. 50. 18. which are without us.

1. The kingly Prophet tells us of some which have consortium cum adulteris, are partakers, or keep company with adulterers. The wiseman (speaking of a yong man that had entered into the company and communication with a harlot) saith, he goeth after her, as an oxe to the slaughter, or a fool to the stocks, or a bird to the pitfall, and feeles it not, till the dart strike through hisprov. 7. [...]. liver.

And indeed lewd company is very dangerous for this sinne, as we see by that the Apostle tells us, modicum fermenti corrumpit totam massam, a little leaven [...] the whole lump. Which though it may be applyed to any vice, yet Saint Paul 1 Cor. 5. 6. there applyeth it particularly to this; shewing that this vice hath an especial quality in it to infect and leaven others. The holy Ghost bids us beware of evil company: and not onely of those that are notoriously evil, but of suspicious company, andprov. 7. 8. 9. [...] times. The young man (in the Proverbs) went to a suspected house, and at a suspected time, in the twilight when it was now dark: and these two disposed to this vice. 1. Haunting suspicious places. 2. At suspicious times. We are not onely to refrain from evil, but from the shew of evil; and we must provide for1 Thess. 5. 22. things honest, not onely coram Deo, before God, but also [...], before2 Cor. 8. 21. men, as the Apostle exhorts.

Vnder bad company, come bad books, that speak broadly of filthy and obscene matters. The heathen man called his books comites, his companions. Though he were solus alone, yet as long as he had his books to beare him company, he was nunquamminus solus, quam cum solus, never lesse alone, then when he was alone.1 Cor. 15. 33. Evil books containe many evil words, and evil words corrupt good manners,prov. 9. 17. as the Apostle tells out of Menander, speaking of the sayings of the Epicures;7. [...]. and evil words are like stolen waters which are sweet, and as bread eaten in secret which is pleasant.

[Page] 2. To ill company and bad books may be added such things, as by the eye and the eare make the same impression in the soul: as namely, imagines obscaenae, obscene and filthy pictures, such as that of Baal-Peor: which they carried about for publike view, to stir up lustful thoughts; [...] longed to look on it, and as it is in the psalme, they joyned themselves to Baal-Peor, and eat the offerings of the dead. It wasHos. 9. 10. the counsel of Balaam, to bring them to see the image and offer to it, and then to drawNumb. 31. 16. them to commit whoredom with the daughters of Moab: and therefore the Apostles advise is, ne scortemur, let not us commit whoredom. We know what he saith in [...], the parlors were hung with Danae, and Jupiter coming to her; and you may see his conclusion. The wiseman tells us of the harlots chamber, which was hung with Tapistry, which was very like to be such as [...]. And by analogie1 Cor. 10. 8. hereto, all Choreae [...], wanton dancings, as that of Herodias, Ludi Theatrici, prov. 7. 16. Math. 622. stage playes, become allurements, by stirring up the minde by the eye or2 Macch. 4. 14. eare, and are therefore forbidden. The reasons, as the Councils alledge them areConcil. Agath very good.Can. 28. Carans Concile.

1. Because our eyes thereby behold much vanity. 2. Because a man cannot go upon [...]. 3. hot coales, and his feet not be burnt. Or can he touch pitch and not be defiled, orCan. 23. [...] see wanton actions, and his affections not be moved; and. 3. There is losse and expencepsal. 119. 37. of precious time.prov. 6. 28.

So that by what meanes soever the concupiscence and spirit of fornication is watered,Ecclus. 13. 1. whether it be by lascivious words, songs, or sights, by the eyes or by the cares moved to wanntonnes, it is said to be baculum lascivientium, the supporter of lasciviousnes, and casteth off the cords of discipline, and is the beginning of all wickednes.1 Tim. 2. 9.

Now the vertue of modestie is proper to restrain these, the object whereof is honestum: [...] restrain them. which as it hath onely an inward beauty, so is it onely by an inward eye discorned and for this the Saints love one another; as the outward beauty allureth the adulterers eye. Therefore it is, that Saint Paul in diverse places standeth much upon thisEph. 5. 3. point; as it becometh the Saints, [...], we must look to that which the [...] like, and which is decent in their eyes.

There are two sorts of likers.

1. There is a sort of men, to whom if we do not conforme our selves in the

1 pet. 4. 4.

same excesse of riot, they think it strange: and they that are vsed to it, thinke it becomes them well: but these shall one day give account to him that judgeth both quick and dead.

2. There is another sort of likers mentioned by the Psalmist, I will wait on thy name, for thy saints like it well. That is decent and meet, which the Saints like of; and so we must judge, quid [...], & quid offendat sanctos, what is liked or disliked by the Saints, and therfore the Saints go all by this rule, quid deceat,

Math. 18. 6.

what becometh them; and ne quid [...], that they do nothing to offend Christs little ones.

CHAP. VI.

The fith degree, the breaking out of this sinne. 1. The eye. Secondly, in the speech. Thirdl by the symptomes [...] the act. The vertue opposite is. [...]. Of the outward acts of uncleannes. 1. Self polution or nocturna pollutio, whether alwayes a sinne. 2. Bestiality. 3. Sodomy. 4. Whoredom, scortatio. 5. Polygamy. whether lawful. How this sinne of uncleannes may be committed in matrimony, some rules about marriage. How out of matrimony. 1. With one allied, which is incest. 2. With a stranger too us, but married to another, which is adultery. Many aggravations of this sinne. 3. With such as are not married [...]. 1. By keeping a concubine. 2. By deflouring. 3. By [...] and wandring lust. 4. By prostitution. The highest pitch of this sin, is to defend it.

THe son of Syrach speaks of some men, who may be know what they are,The! breaking of this sin. when one sees them. Their apparel, gesture, and gate, declare what is in them; and the prophet speaks of an outward pride in Israel, that will testifie to [Page] her face; so for this sin where it lodges, it discovers it self by outward signes: which are either in the eye, or in the tongue.

1. For the eye, our Saviour saith, he that looks upon a woman to lust after her,

Math. 5. 28.

hath committed adulltery with her in his heart: and therefore by the glances of

[...]. 7. 22.

the eye, the adultery of the heart appeares; and hence Saint Peter speaks of [...]

2 [...]. [...]. 14.

an adulterous eye, and of some that have eyes full of adultery, some passively,

Gen. 6. 2.

others actively,; and of this we have diverse examples. The sons of God

39. 7.

saw the daughters of men, and we see what followed. Potiphars wife cast her eyes

12. 14.

34. 2.

upon Joseph and lusted. The Egytians upon [...]. And Shechem the Prince of

2 Sam. 11. 2.

the country upon [...]. Lastly, King David upon Bathsheba, upon which what

prov. 6. 25.

evil followed, the story may informe us. And therfore Solomon gives us this caution.

Eph. 4. 29.

Col. 3. 8.

Let her not take thee with her eye-lids.

prov. 12. 14.

2. For the speech; which is the froth or some of this sinne, it is forbidden

Math 12. 36.

by the Apostle by the name of [...] sermo putridus, rotten or corrupt communication, which must not once be named; because, a man shall eat the fruit of his lips. And if every idle word shall be accounted for, much more shall we account for all wanton and broad speeches of filthy matters. Nay we are not to speak too plainly of lawful and conjugal duties, betwixt man and wife, we see the holy Ghost maketh choyce of modest words in that kinde, and [...] out choyce termes to expresse them: as Adam cognovit, Adam knew Eve his wife: and it ceased

Gen. 4. 1. 18.

to be with Sarah after the manner of women. And matrimoniall duties are called

11.

by the Apostle due benevolence; to teach us, to use the like modest expressions

1 Cor. 7. 3.

in these matters.

Now as it is sure, that impudicus [...] est impudici animi, a wanton eye is the discoverer of an unchast minde: and impudicum labium signum impudici cordis, an unchast tongue a signe of a wanton heart; so it is as sure, that to speak broadlyHeb. 12. 28. concerning secret things is, inverecundia, want of shame, which is against that1 Tim. 2. 9. Godly feare and shamefastnesse mentioned by the Apostle: for our conversation should be [...] with reverence and feare, and [...] with shamfastnes and sobriety; and as for [...] filthinesse and filthy talking, they should be far from us, as the Apostle urges: and lest any should object and say,Eph. 5. 4. 6. that stollen waters are sweet, he prevents them, saying, Let no man seduce you with vain words, for, for these things comes the wrath of God upon the children of disobedience.

Before we come to the outward act, we are to consider the [...], as theyThe Prosymptomata, or foregoing symptoms. are called in Physick, the Antecedents, or as it were grudgings before an Ague, such as go immediately before the act. And they are either in Conatu; the endeavour, or attempt, as first, by Sorcery and Witchcraft to provoke lust, when they are past the2 Kings 9. 22. flower of their years, as did [...]: [...] cals them [...]. 2. By layingJob 31. 9. wait at the door of our Neighbour. 3. By alluring speeches, Numb. 31. 16. all which are the more horrible, when they are accompanied with murder; For the adulterous woman, as Solomon saith, hath cast down many wounded, and many strong Prov. 7. 26. ones have been slain by her. Or else Praeludia, Previous actions, that bring on the outward act: As 1. Amplexus impudicus, Immodest imbraces, imbracing the bosomProv. 5. 20. of a stranger, impurum osculum, an unchaste kisse. The Harlot (in the Proverbs) had a stronge or impudent face, she caught him (the young man) and kissed him. 2. Touching with the hands those parts that ought to be kept secret; the woman was to be put to death, that puts forth her hand, &c. though it were to deliver her Husband from those that strove with him. 3. By making them drunk, that theyDeut. 25. [...]. may discover their nakednesse. And above all these, there are some things, in namingAbac. 2. 15. whereof the Apostle is at a stand, and saith, that there are some things (which heEphes. 5. 12. wrappeth in silence) of which it is a shame even to speak.

Against these is opposed the vertue called [...], shamefastnesse. The Apostle [...]. 4. 7. saith, God hath not called us unto uncleannesse, but ad sanctimoniam, to purity and holinesse; Phil. 4. 8. and that every one ought to [...] his vessel [...] [...], in sanctification James 3. 17. and honour; and instead of giving our selves to those things, we ought to think uponDeut. 22. 12. Gen. 9. [...]. such things as are honest and pure: For as S. James tels us, The wisdom which is from above, is pure in the first place; and therefore God took order under the Law, that such unseemly parts might not be seen; which Cham seeing and not turning away had a curse pronounced against him.

[Page] We come now to speak of the act it self. Within the act of incontinency areThe outward act. Self pollution. comprehended.

1. That with ones self, which the Apostle cals [...], or self pollution or defilingCol. 3. 5. of ones own flesh; or filthinesse of the flesh; opposite to [...], holinesse, he Gal. 5. 19. 2. Cor. 7. 1. makes [...], this defiling of the flesh, 2 Cor. 7. 1. 1 Thess. 4. 5. [...] 1 Thess. 4. 5. the lust of uncleannesse, which includes the act; for the act of this sin is nothing else2 Pet. 2. 10. but the bringing forth of those inward lusts. But more plainly S. Peter calls it [...], the lust of uncleannesse, or the desire of polluting: with which, Jude Jude 8. 23. speaking of wicked men, saith, Sopiti inquinant carnem, these filthy Dreamers defile the flesh, and not onely their flesh, but their garments are polluted also; and such hatred he would have against this sin, that we should not onely hate the sin, but even the garment spotted and defiled with it. For besides the diseases and weaknesse which it brings upon the body, it likewise, by polluting the body, is opposite to our Baptisme, in which there is an outward washing of the body, as well as an inward of the soul.

Now because of these words of S. Iude, here falleth in this particular, Nocturna Nocturna pollutio. pollutio, nightly pollutions.

If it be therefore, 1. By reason of infirmity and weaknesse of nature. 2. Or Ex [...] vasorum, from the fulnesse of the spermatick vessels. 3. Or upon the laxitas partium, loosenesse or dissolution of those parts upon violent exercise, or heat, by hard riding, &c. and not proceeding from lust; in these and the like cases, it is no sin: yet with this proviso, that (though it proceed from some or all of these causes) there be ingrata recordatio, a regret and sorrow in remembring it: otherwise it will be imputed as a sin; but if (it being not in his thought) seed passe from him against his will, and without his knowledge, if he be grieved at it, when he feeleth or knoweth of it, in that case it is no sin.

But on the other side, if a man be given to drunkennesse, or other excesse, and by reason thereof it issue from him, though it be not sin ratione actus [...], by reason of the act subsequent, which is involuntary, there being no purpose to commit the sin, yet it is a sin, and liable to punishment, ratione actus praecedentis, by reason of the precedent act, that is, drunkennesse; for that which is not voluntary in the act, may yet be voluntary, and therefore sinful in the cause; and thus if from surfetting there come [...] seminis, this is a sin: or if by often rolling of wanton cogitations in the day time, it be procured in the night; or that willingly by day [...] night he spill his seed, as Onan did, it is a great offence in Gods sight. The Apostle [...]. 38. 9. 10. calls it, [...] uncleannes, the fathers Mollitiem, effeminatenesse, and the law termes it, the sin of Onan, and the censure of it is, it was exceeding wicked in Gods eyes.

2. If it be cum alio, with another, then comes Bestiality [...] an abominationBestiality. not to be named, buggery with a beast, forbidden by the law, and punished with [...]. 18. 23. death both of man and beast; and not onely with the death of the body, but with20. 15. that of the soul too. Without shall be [...] abominable buggerers. They which make a confusion (as it is called) between themselves and beasts, shall be brought toRev. 21. [...]. Lev. 18. 23. worse then a beastly confusion in the end.

3. If it be with mankinde, it is either with consent of both parties, and then it is a sin in both; or if either party, whether male or female be forced by violence,Rape. and seeketh to resist, but cannot, that party is innocent: but the enforcerDeut. 22. 25. committs a double sinne; one in the violence, which is against the former commandment; and the other in the very act [...], against this; and therefore by the law he was to die.

4. Of those that yield consent, they are either males or females: for so strongSodomy. and strange is our concupiscence, that any thing is sufficient to stir up the coals and kindle it: and the heathen could say, Quod in foeminis sexus facit, id facit in puero aetas, that which the sexe causeth towards women, the age causeth towards boyes. Thou shalt not lie with mankinde, as with womankinde, saith the law: and why? for it is an abomination. And the offenders against this law are to be punished withLev. 18. 22. 20. 13. death. There are two reasons for it.

1. It is an unfruitful worke of darknesse, and contra bonum prolis, against the benefit of procreation, which is one of the principal ends of matrimonie.

Eph. 5. 11:

[Page] 2. It is also against nature, altogether unnatural, the natural use being in the other

Rom. [...]. 26

sex, therefore the Apostle makes it the signe of a reprobate minde. And not onely a

27.

sin in it self, but a punishment also of other sins: For, for this sin it was, that God himself

28.

came down and sate in judgement against the five Cities, which plot of ground

Gen. 19. [...].

is an unprofitable Sea to this day, called Mare mortuum, the dead sea, because it nourisheth no living thing in it: and it is also called Lacus Asphaltites, of the unfruitfulnesse of it, answerable to the sterility of this sin.

5. With the female this sin is committed, and that either with more then one, orWhoring. with one alone; with more, either without law, or with colour of law. That without all colour of law, is called Scortatio, Whoring: and this is not only forbidden, but in the [...]. 23. [...] next verse, the Whore is resembled to a Bitch, and Whoremongers to a company of dogs.18.

For the punishment of it; by the light of Nature it was punisht with Death, theGen. 38. 24. offenders were to be burnt, as we see in Thamar. And because the civil laws of men inflict small punishment for this sin, therefore God himself will punish it, Whoremongers Heb. 13. 4. and adulterers God will judge: yea, God will judge it both in the world to come, for the whoremongers are [...] among those that shall have their portion in the fiery Lake; and also in this life, with strange and extraordinary judgements, as Lue Gallica, with the French Pox, an abominable and filthy disease, not heard of in former Ages.

6. Under colour of law, or pretext of mariage comes Poligamy, a fault wherewithPolygamie. sundry of the Patriarchs and others were intangled, yielding to the corrupt customs of the Countreys about them, not enquiring after Gods will. But nature it self might have taught them that where the care of both sexes is requird for education, there the very beasts of the field, and fowls of the air are, coupled but one with one: but where the dam alone, or female may bring up the young, there it is otherwise.

This is plain even from the Creation, where it is said, male and female created he them: Gen. 1. 27. but more plain from that of our Saviour, And they twain shall be one: flesh; where weMatth. 19. 5 Mark 10. 11. see the number set down expressely: as also from another speech of his, whosoever shall put away his wife and marry another, committeth adultery. In the Law it is forbidden; Thou shalt not take one wife to another, or take a wife to her sister. The terms of brotherLev. 18. 18. and sister are applyed to any thing that is alike, even to inanimate things: as if to one half of a thing the other half be added, it might well be called the brother or sister of it; therefore by sister may here be understood another wife: but whether it be so to be understood or no, yet the reason added there [lest thou vex her] is sufficient. The very vexation and trouble in the house. This what it was, we see in Abrahams house,Gen. 21. while Hagar remained in it; and in Jacobs, while Rachel envied Leah; and lastly, in Elkanahs 30. 1. between Hannah and [...]. So that the inconvenience which hereby arises,1 Sam. 1. 6. in hindering bonum oeconomicum, the peace of the family, is reason strong enough to evince the inexpedience, if not the unlawfulnesse of it.

But it is objected, that it was lawful at the first, for the increase of [...], andObject. propagation of the world.

In answer whereof we say. That indeed, if ever it had been lawful or allowed, itAnsw. had been so in the begining. But the Prophet Malachy calleth men to the beginning in this very point, and tells them (as our Saviour told the Pharisees) ab [...] Ma [...] 19. sic, from the beginning it was not so; and that God having plenty of Spirit and powerMal. 2. 15. to have made more, yet made but one: one Eve for one Adam: and wherefore one? because he sought a godly seed. And therefore Polygamie was unlawful from the beginning, and much more in all ages that should follow [...].

Again, the first that the holy Ghost noteth to have had two wives was wickedGen. 4. 19. Lamech of [...] race: and though Jacob had two also, yet he learnt it in [...] Aram among the Idolaters. The Prophets therefore having spoken against it, and Christ also. And the Apostle directing, let every woman have [...] [...] own [...], and [...] 1 Cor. [...]. [...]. husband have [...] his own wife: whatsoever [...] and [...] have been devised to defend it, it is utterly unlawful.

In Matrimony this sin is committed uxore propria, with ones own wife, for we [...] to 7 not left to our selves in Matrimony, to use our liberty as we please. [...]. [...]. Ambrose andThe [...] use of [...] marriage bed. others of the Fathers, use often a saying of Sixtus a Philosopher, that [...] est [...] uxor is suae ferventior, [...] man may commit adultery by too much [...] of love to his Levit. 18. 19. wife. This [...] was forbidden by the Law, and punished. There ought to be no approaching20. 18. [...] in [...], no, not to a mans own [...], if it were, both parties were to be cut off from among the people.

[Page] But because here we may fall into infinite questions about marriage, and not very pertinent to this place. we will therefore here content our selves onely with these few considerations, because we have spoken of them more largely already.

1. We must have Abrahams care, not to match with the Canaanites, with the wicked,

Gen. 24. 3.

1 Cor. 7. 39.

but as S. Paul directeth in Domino, in the Lord.

2. Secondly, consent of parents must be had. Speak to the King, saith Tamar to Ammon, for he will not withhold me from thee: [...] thereby that she had not

2 Sam. 13. 13.

power to bestow her self.

3 As God brought Eve to Adam, and gave her to him, so must we desire that our

Gen. 2. 22.

wife may come by the hand of God, and he to make the match: which is when the marriage is made by the Priest (Gods deputy) in the face of the Church.

4. Which more neerly concerns this place. In marriage we must so behave our selvs,

1 Cor. 7. 29.

in having wives, as if we had none, and to be content to master our lusts so, that for

5.

the duties of Christianity, we may separate our selves for a time.

5. We must not depart or divorce our selves, but onely in case of Adultery, according

Matth. 5. 32.

to our Saviours rule.

6. After we are divided by the death of one party, so to abide if we can: or at least

1 Cor. 7. 40.

not quickly to wax wanton and marry again, but to stay for a time, til the body of the

1 Tim. 5. 11.

party deceased be dissolved into earth, from whence it came.

Out of matrimony we commit this sin, 1. Either with one allyed to us. Or 2.8 with a stranger.Incest.

1. If she be allyed to us, either by father or mother, as agnata or cognata, it is called incest, and is forbidden by the Law, and punished with death. It is set down as a principle, Thou shalt not discover the shame of thy mother, because she is thy mother;

Lev. 18. 6.

nor of thy sister, because she is thy sister: as though by the light of nature, the very

20. 17.

naming of mother or sister were enough to keep us from medling with them. No man was hotter against this, then [...] in his [...]. And yet this sin [...] a time was winked at. But the land [...] out the [...] and the Perizzites for this abomination. And [...], before the Law, for this very sin of incest,

Levit. 20. 23.

forfeited both his right to the kingdom (which went from him to [...]) and to the Priesthood, which went to Levi. Possesse your vessels (saith the Apostle) in [...] and honour. Now the honour we are to give to them of our own flesh, is, that

2 Thes. 4. 4.

we do not approach or come neer them. Other reasons [...] are.

1. The neernesse of education, of those that are our [...], or joyned in consanguinity with us, is such, that it would prove a great [...] of [...], and a great occasion of this sin, if such marriages were allowed with those that usually live together in the same house, as parents and children, brothers and sisters, &c. usually do.

2. Because not onely a family within it self, but also one family with another, should have friendship and [...], which is most especially procured by marriage. Now if [...] should be made within the same family, every house would be a common-wealth within it self; whereas by marriages abroad, there is unity and familiarity contracted between one family and another. It is true, the consideration of Adams children, who could marry with no other, makes [...] to decide, how far that consanguinity or [...] extends, wherein marriage is prohibited; yet this is agreed upon by all, that in the right line it was never permitted nor allowed in any case; as for the collateral it may be said as before of [...], and divorces, they were winked at for a time, but never allowed as [...]. God saith, that for this sin of incest, or marrying within the degrees prohibited, the [...] the [...], the [...], because of such [...] [...] was punished for [...], as we shewed before: and for the [...], [...] stood to it, and [...] in the quarrel, that Herod [...] wife. And the Apostle saith, that one should have his fathers

Mark 6. 18.

wife, was a fornication not [...] named among the Gentiles. And the Prophet saith, that

1 Cor. 5. 1.

a [...] and his father [...] go in to one maid, is a [...] to the holy name of God, and that

Amos 2. 7.

he will not spare them. So though for necessity it were tolerated in the beginning, yet of it self it is unlawful.

2. Come [...] to those that [...] strangers and not allyed [...] us, and they are either,9 1. married: [...] or free and [...].

[...]

1. If married or [...] (which is all one) it is adultery, and forbidden by the law,Levit. 18. 20. and punished with the death of both parties. God is pleased continually to liken20. 10. [...] to this [...] of adultery, [...] there is [...] he [...] himself against; [...]. 22. 22. [Page] and under this name, all kinde of pollution or uncleanness is contained, that so the hainousnesse of this sin may be the more discovered. And though the politick Laws of men have not made it so, yet by the judgement of many Divines, it is capital. And good reason it should be so. For it is the perverting of the whole estate of those two Families, whereof the parties delinquent are members. If it be not known (which God seldom suffers to be kept secret, for though he deal otherwise in other crimes,Numb. 5. 12. yet here he stayes not for a legal accusation, but gives the reins to the jealous man to put the womanto her purgation, though he cannot directly accuse her) then if it be kept close, and the fault be in the woman, there is a [...] thest committed: for the man nourisheth and bringeth up a childe, that is not his, and layeth up inheritance for it, to the great wrong and prejudice of his other children. If it be known to the parties, then God giveth this sin a plain [...], by taking away [...] natural affection, both from the children to the parents, &contra, from the parents to the children.

Besides this, such children shall not take deep root, they shall be rooted out at theEccl. 23. 25. last: as appears by Augustus's dealing with his Bastards; Medea with her issue; by Absoloms and Adonijahs fall. It fared so between [...] and his brethren, there was no natural affection between them.

In which soever of them the fault be, there is a sin against the rest of the children; yea, and a sin against one that is not, namely against him that is to be begotten: for he shall be born a Bastard: and consequently such an one as shall not be accounted or reputed one of the congregation of the Lord, to the tenth generation. Deut. 23. 2.

It is also against the state of the Common-wealth, for it polluteth the Land, soLev. 18. 27. that it will spue out the inhabitants, and the Land cannot be quit of pollution without bloodshed. And therefore it is certain, that if adultery be not punished, it makes way for the ruine of the Land, rather then other things committed against the publick state, as Murders, Poysonings, &c. (the fruits of this sin) which yet were punished with death by the Lex Iulia: the ground of which Law is, because the adulteresse living with the lawful wife, hath opportunity to mingle poyson with her meats: and therefore every Common-wealth hath cause to make it capital. David after adultery fals to murther: and Herodias, because John Baptist reprehended it, could not abide him, and never left till he had got his head off. Whereas a good wife is a possession above pearls, the heart of her Husband may safely trust in her, as thePro. 31. 10. 11 Wise man saith.

Besides this, two mischiefs more attend this crime. 1. Incest, where the fault is kept close; for by this means, those that marry, not knowing how they are allied, nor who is of their race or lineage, it fals out, that sometimes they may joyn themselves with those they are near unto, and so commit incest, 2. Frequent divorces, or separations, when one party knows or suspects the incontinency of the other, from whence hatred and debate usually arise; and it is plain by the whole course of prophane Histories, that the greatest Wars both foraign and domestick in many Nations have from hence had their original, because there commonly followeth an extream hatred of each other upon this occasion; as Ammou hated Tamar exceedingly:2 Sam. 13. 15. so that his hatred, after he had knowledge of her, was greater then his love was to her before.

To this we may adde the breach of the ninth Commandement; Persidiam, unfaithfulnesse, and of the third, Perjurium, perjury: For at the solemnization of mariage, there [...] a mutual and solemn Oath, and vow unto God in the presence of the Congregation, to keep the mariage-bed undefiled.

Besides, God by the Apostle tels us, that this sin shall darken the understandingEphes. 4. 18. of the wise, and make them foolish; which effect we see it wrought in Solomon: andHos. 4. 11. the Prophet tels us, that Aufert cor, it takes away the heart of the strong, as it did inJudg. 16. Sampson.

By all which we see, that this vice is prejudicial to the Common-wealth; for the curse of God for it, is not onely against the parties offending, but upon the Commonwealth too. God saith, They shall commit adultery, but shall not increase; andHos. [...]. 10. where there is defect of men to till the ground, there must needs be barrennesse, aJer 23. 10. just punishment of this barrenness of the wombe. For this fault were the two Tribes punished, as the ten Tribes for Incest. So that the Common-wealth is endamaged [Page] by this sin, and therefore accordingly was the punishment made Capital. [...] Baker was taken out of the same prison, where Joseph was committed upon a falseGen. 40. 22. accusation of this crime, and was hauged: so that it seems among the Egyptians to have been capital. Among the Babylonians Adulterers were burnt with fire, as may be gathered by that threatning of the Prophet against Ahab and Zedekiah, that for committingJer. 29. 21, 22, villany with their neighbours wives, the king of Babylon should rost them in 23. the fire. And the comparison made by Solomon sheweth, that Adultery is worse thenProv. 6. 30. &c thest.

2. Of them that are solutae, free and unmarried, either the party continueth with 10

Keeping a concubine.

us, and then it is called concubinatus, the keeping of a Concubine, or a [...] that is not common: for such being servants, and by that means base, men would not marry

Gen. 21. 10.

with them, because it is a disparagement. God hath shewed how he [...] this, by

35. 22.

continual crossing it; first in Agar, Cast out the bondwoman and her son. Then in Jacob,

Judg. 19. 2.

2 Sam. 3. 7.

by Reubens incest with Bilhah. A Levite took a Concubine, and assoon as he had

16. 22.

taken her, she began to play the whore. Saul was punished in his Concubine Rizpah, to

1 King. 11.

whom Abner went in. And David was punished in his Concubines, with whom Absalom lay in the sight of all the people: and Solomons Concubines with his wives turned away his heart from God, to set up Idolatry.

In the next place the act is committed, either once only, or often. Once only is called 11 stuprum, deflouring, which may be done, either to a widow, or to a virgin. ThisDeflowring. God forbiddeth by the Law, and punished with death. We see Gods hand was upon aDent. 22. 23. whole city, for the rape of Dinah, a virgin. And we know what should have followedGen. 34. 25. upon dishonouring of Tamar, a widow; for a virgin, and widow, when they are38. 25. not in potestate sua, sed in potestate patris, in their own, but their fathers power, there is in both cases by deslouring them, an injury done to the parents, as well as tothemselves.

The act often committed is called fornication: which word, though it be many 12 times used for the general sin, yet it is more properly called vaga [...], a wandering Fornication. iust, or vagus concubitus, a promiscuous use of many. This sin we finde reckoned up1 Cor. 10. 8. among those other of the Heathen Romans, for which God gave them up to theirNumb. 25. 9. Judg. 20. 18 own desires: and the same Apostle makes it one of the fruits of the flesh. The punishmentProv. 2. 19. of this sin we finde mentioned by the Apostle out of the book of Numbers, 5. 12 in the case of Zimri and Cozbi, where twenty four thousand were destroyed: and for23. 27. the abuse of the Levites Concubine, twenty five thousand, almost a whole tribe. This7. 10. is a bewitching sin. Solomon saith, They that enter into it, shall hardly return again: and at last, he that useth it shall wonder at himself, and say, how have I been deceived? The falling into this sin, is like to the falling into a deep narrow pit, where a man cannot help himself, and therefore shall hardly get out. The harlots guests are in the grave, they that are buried in the grave, can never rise again by any ordinary power; and so they that are given over to this sin, can never return, without special and extraordinary grace; nay, her guests are not onely in the grave, but even in the bottom of hell, whence there is nulla redemptio, no redemption; she strikes a man into so deep a pit, that he can hardly ever get out again without the special grace of God, as Solomon did, who spake this out of his own experience.

Beyond all these, there is prostitution, which is either of private persons, which is 13 Prostitution. called prostitution, when a man prostitutes his daughter, sister or kinswoman, or aLevit. 19. 29. woman prostitutes her self, &c. This is also severely forbidden in the law. Or publikelyEzek. 16. 24. allowed. They built stews or brothel houses in every street which he there detesteth.1 Reg. 15. 12. And so have Godly princes ever been careful to remove them, as Asa did.

The last pitch of this sin is defensio, defending it, as we know some have done by 14 publick writings. And this maketh it a crying sin. The cry of Sodom and Gomorrah, Defence. is great, saith God, because their sin is very grievous. The Sodomites [...] out uponGen. 18. 20. 19. 9. Lot, when he reproved them for it, justifying their wicked act. And Solomon saith,prov. 30. 20. that the Adulteresse is so impudent, as to wipe her mouth and say, I have done no Jer. 3. 3. wickednesse. And this is it, which the Prophet calls frous meretricis, a whores forehead. Numb. 25. 6. [...] brought a strumpet before Moses and the Congregation, when they were atphil. 3. 19. their [...] openly into his tent. And of such it is, that the Apostle speaketh. That glory in their shame.

[Page]

CHAP. VII.

The remedies of this sinne. 1. Chastity of a single life. 2. Matrimonial chastity. The means to preserve us from this sinne. Of drawing others to keep this Commandment.

NOw against these vices there are two vertues opposed as remedies.

1. Castitas coelibatus, chastity of a single life. 2. castitas conjugalis, matrimonial1 Cor. 7. 8. chastity, both commended by Saint Paul.

1. For the first, theres no doubt but it is beter then the other, either, if we takeof chastity. it simply, He that giveth not his virgin in marriage doth better; or in regard of thevers. 38. present necessity, which is to be thought upon; for the Apostle would have men26. to be without carefulnesse. But in a married estate, there is the care andThe benefit of a single lise trouble of a family to attend it; she that is married careth for the things of this32 world.

Besides; the married must neither watch, nor fast, nor pray without each others consent, which the unmarried may do freely, at their own will, without the consent of another. Besides, he that is single may better provide for himself, and shall not need to be chargeable to others, which was one of the Apostles motives to preach the Gospel freely, that he might not be burdensome, hereby also a man may live more free from covetousnesse, and exercise the vertue of liberality the better.

And lastly, as the Apostle urges, the unmarried may the better attend upon the Lord without distraction. They may be more constant in adhering to Christ, and suffering for his cause, more willing to die and to follow Christ, Minus mali metuit, qui minus delicias gustavit, he feares the evil of affliction the lesse, who hath had a least tast of the delights and pleasures of the world, whereas those [...] natural affections of parents, and married persons, beget in them a greater care of res familiares, their domestical affaires, that they may provide for their children &c. Whereby they are more wedded to the world, and more distracted in their devotions, and easilier drawn from God and from Christ. For these reasons chastity of single life is chiefly to be desired. But if we cannot attain to the first, to castitas coelibatus, then we must flie to the second, which is castitas conjugalis, conjugal chastity, which is the remedy provided against concupiscence.

Now the means of preserving our selves from this sin of concupiscence, we thus consider.The meanes [...] preserve us from this sin.

1. To know, that it is not tentari, to be tempted, but uri, to burne, that the Apostle speaks against. Not to be tempted, but to be set into a heate, and inflamed. His meaning is not, that the gift of continency includes within it naturalem. [...] privationem [...], privation of natural sense, but the motions of the flesh, he shall have do what he can.

The inward boyling, [...], a man may examine thus.

1. Whether it be in him, as a punishment for sinne or, onely as a temptation (forCauses of inward burning it is certain, that adultery, and uncleane lusts are oftentimes, a punishment of pride)Hos. 5. 4. 5. The spirit of whoredom is in the midst of them (saith the Prophet) and in the next verse follows the reason. The pride of Israel doth testifie to his face. And whosoever can accuse himself of pride, he may well fear, that the spirit offornication is in him.

Saint Paul observes, that when the heathen Romans grew so proud, as to thinkRom. 1. 22. themselves wise, then God gave them over to uncleannes [...] & to [...] 24. affections; we see also in Adam, that when he would needs be quasi Deus, asGen. 3. 7. God, the first punishment that came upon him for this pride, was his need of figleaves to cover the shame of his nakednes, God punishing thereby contumeliam spiritus, with contumelia carnis, the contempt of the spirit, with the reproach of the flesh.

2. Again, there is [...] a sadnes or heavinesse in man concerning spiritual things,2 Sam. 11. 2. an unlusttines to good exercises. He must first sleep and then [...], and so he comes [Page] just to Davids case when he lusted after Bathsheba. A man must have pleasure in some thing or other: and because he hath it not in the spirit, he will have it in the body: and when he once feeleth it in him, then beginneth his minde evagari circa illicita to wander about unlawful things; and so by degrees there come in, first importunitas mentis, an importunity of the minde, then [...], desire; then [...], opportunity; then [...], petulantia; then [...], final destruction.

2. If it be a Tentation onely, it proceeds from a cause, either withour, or within.Temptations without us. Without. 1. Company. If a mans eyes or hands offend him, he must pluckMat. 5. 29, 30. them out, and cut them off, much more must he refrain the society of evil men,Prov. 23. 20. though they be as dear to us as our eyes and our hands. Be not among evil persons: 1 Cor. 5. 6. For Modicum fermentum, A little leaven leaveneth the whole lump. A man must1 Pet. 4. 4. forsake the company of riotous persons.

2. Pleasing Objects; as the allurements of the eye. In this case the Wise man advisethProv. 5. 3. what is to be done, Come not neer the door of her house: we must do as Job did,Job 31. 1. Make a covenant with our eyes. Impera Evae &cave serpentem, & tutus eris: sed tutior si lignum non aspexeris. Command Eve, and take heed of the Serpent, and you shall be safe, but more safe you shall be if you come not neer the tree to look upon it. By the eye, men begin to love what they see, and that love which at first is pretended to be chaste and lawful, proves afterward lust; such begin in the spirit, but end in the flesh. Therefore the Apostle exhorts to admonish the elder women as mothers, the 1 Tim. 5. 2. younger as sisters, In omni castitate, in all chastity: and S. Peter would have love to1 pet. 3. 2. be, cum omni puritate, with purity, and so love as far as you will: But a man must watch over himself, & vereri omnia opera sua, be jealous of all his works, because it is most certain, that naturally we are subactum solum, fit soyle to receive the seeds of this sin.

Within. Either from the Body or the Soul,

1. For the body, as by the eye first, for by this member concupiscence receives its1 John 2. 16. greatest watering. S. John calls it it the lust of the eyes. And our Saviour saith, Whosoever Mar. 5. 28. looketh upon a woman to lust after her, hath committed adultery already. S. Peter 2 pet. 2. 14. tells us, that there are eyes full of adultery. So also we see, that by the eyes men haveGen. 9. 22. fomented this sin. It is laid as a fault, that Cham looked upon his fathers nakednesse.Ab. 2. 15. Wo to him, saith the Prophet, that giveth his neighbour drink to look upon his nakednesse.

The Devil, when he would work mankinde a mischief, used this argument to our first parents to transgresse Gods commandment, that their eyes should be opened. ButGen. 3. 5. our Saviours counsel is, ut claudantur, to close them up: because that whatsoever passeth the eye, affecteth the heart. It is the broker of lust; and therfore let no man say, Quid nocet vidisse? what harm doth it to see? or as they did in the Psalm, concerningpsal. 12. 4. their tongues; so here, we are Domini oculorum, our eyes are our own, who shall [...] prov. 17 24. Eccl. 2. 10. us? for the eyes of a fool (as the Wise man tells us) will be ranging: and Whatsoever (saith Solomon) mine eyes desired, I kept not from them. Qui innocens aspicit, aspectu fit nocens; though a man be innocent when he looks upon an ill object, it is rare, if he become not an offendour by it. And non libet inspicere, quod non licet concupiscere, it is not lawful to look on that, which is not lawful to desire. But we ought rather to pray with David, Averte oculos, turn away mine eyes from beholding vanity; psal. 119. 37. and with holy Job, make a Covenant with our eyes. Can a man take fire in his bosome,Job 31. 1. prov. 6. 27. and not be burnt.

And as we ought to keep our own eyes from this sinful looking upon others, so are we also not to draw the eyes of others to such unlawful looking upon our selves. For it is Ejusdem libidinis videri & videre to see and to be seen, proceed from the same lusts. It is all one, Emittere suos, and admittere alienos, To glance with our own eyes, or draw others to look upon us.

Now by the Rules of Logick, if the eyes are to be restrained, no lesse are the other parts of the body, as the hands, feet, mouth. Touch not, taste not, handle not, saith theCol. 2. 21. Apostle. For as Christ said, If thine eye offend, pluck it out: So in the Law, The Mat. 5. 29. hand that offended in touching the secret parts was to be cut off. It was with theDeut. 25. 12. hands that Potiphars wife caught Joseph, when she said, Lye with me. We mustGen. 39. 12. Ephes. 5. 3. therefore Pactum facere, make a covenant with all our members. As with the eye and the hand, so with the mouth and feet, and ears: For the tongue and ears, There is (as the Apostle saith) uncleannesse not to be named, neither to be spoken nor heard. And [Page] let no corrupt [...] proceed out of your mouth. The feet are offenders also in this kinde in passing to the house of a strange woman, so also may the whole body, if it be too much pampered, for [...] when it waxeth sat, it is aptDeut. 32. 25. to kick. Therefore we must castigare corpus, keep under the body, to make it chast;1 Cor. 9. 27. there is Physick prescribed in scripture to this purpose, labour and painfulnes, avoyding of excesse in diet, and apparel: to be in hunger and thirst, in cold and nakednes2 Cor. 11. 27. in watching, and fasting, and to avoyd excesse of sleep.

2. If it be from the soul; flee fornication, and youthful lusts. Saint Ambroses rule1 Cor. 6. 18. is, vide ne ingrediaris conflictum, stand not resisting or combating, but flie, and withdraw2 Tim. 2. 22. thy self from solitude, to good company.

And together with this, because it hath pleased God, to make his word as a tree of life, and the leaves thereof as medicines for those that are soul-sick; the reading of Gods word will be profitable for us in this case, especially if we read and meditate upon such places, as do ex diametro pugnare, flatly oppose this vice.Gen. 18. 20. As in Genesis, where God accounteth this a very grievous sinne, and that he hath appointed a remedy against it, Marriage. And that he suffers not a man to fall into1 Cor. 7. 2. it, unlesse he be angry with him. That it is so infamous a sinn, that it maketh a man asprov. 22. 14. one of the fooles of Israel. It bereaveth a man of his gifts. It is a brutish [...],2 Sam. 13. 13. Eph. 4. 18. which causeth a man to live like a beast: and as Saint Jerome saith of it, delectat in Hos. 4. 18. momentum, cruciat tamen in aeternum, it is delightfull for a small time, but will torment a man for ever.

Besides all these, we must use prayer. It is an especial signe of wisdom, to keepprayer. ones self from a strange woman. And wisdom is such a gift of God, as cometh not,pro. 2. 16. but by prayer. And if our own prayers will not prevail, we must seek other mens6. 24. prayers; Abraham prayed for Abimelech. We are to make our necessity herein known7. 5. to other men: and say as Simon [...] did to Peter, pray ye to the Lord for me, and as [...]. 1. 5. Pharoah did to Moses, entreate the Lord for me. Vae soli, [...], Gen. 20. [...]. [...] in hoc vitio, wo to him that is alone, but most of all, if he be tempted to thisAct. 8. 24. [...].Exod. 9. 28.

And if all this will not help, but that there still remaines [...], a [...], then there is a remedy provided for it, he must know that he is called to enter into the state of matrimonie, which is an holy estate, instituted by God in Paradise. And this1 Cor. 7. 9. must be the last refuge, to preserve continency: thus by labouring to keep down the body, by avoyding excesse in diet, ease, sleep, &c. and giving our selves to sobriety, fasting, prayer, with watchfulnes and modesty in all outward things [...], Chastity in a single life, or per [...] conjugalem, chastity in a married estate, we may performe this commandment.

The last rule is, that as first, we ought to give no eare to them that perswade us to this vice, but oppose them with all our might, for therefore the Israelites did byThe last rule concerning others. Gods command vex the Midianites, for laying this stumbling block before them: so in the next place, we must endeavour to perswade others to the vertue of chastity,Gen. 39. 9. as Joseph did his Mistresse. And Tamar Ammon. Do not so, for no huch thing2 Sam. 13. 12. ought to be done in Israel, do not thou this folly.

THE EXPOSITION OF THE Eighth Commandement.

[Page]

CHAP. I.
Thou shalt not steale.

The coherence, and dependance of this commandment, upon the [...]. The object of it; the desire of riches. The scope of the lawgiver, in respect of. 1. Himself. 2. The [...]. 3. The common-wealth 4. Private persons. Of right and propriety. How meum & tuum came in. Of right by first occupancy, and prescription Reasons. for propriety. Of propriety, jure belli, four things [...] in propriety.

QVo [...] e carne transitur in mundum, By which commandment we passe [...] the flesh to the world; from the heatThe connexion and dependance of this precpt and the foregoing of young men, lust; to the desire of old men, wealth. From Baal-Peor the idol of the flesh, to Mammon the God of the world. In worldlinesse and worldly dealing, whatsoever is prohibeted or prescribed, is pertaining to this commandment, as all concerning the flesh, in the former. The original of the breach of this commanment is from that, which Saint John calleth concupiscentia [...], the lust of the eyes, as of the former commandment, the lust of the flesh.1 Jon. 2. 16.

The larger expsition of this commandment you may finde in Levit. 19. 11. 13.Lev. 19. 11. And from the. 35. verse, to the end. In Exod. [...]. 1 — 16. Deut. 15. 1 — 22. In the newLuc. 12. 15. Testament, by our Saviour in Math. 5. 42. &c. And more largely Luc. 12. 14 and 46.Eph. 4. 28. Saint Paul setteth down both the affirmative, and the negative parts of it in one verse1 Thes. 4. 5. 6. Let him that stole, steale no more; but rather let him labour &c. And in another place, after he had expounded the seventh commandment, he cometh to this. Let no man go beyond, [...], oppresse, or overreach his brother.

So that from these places and the like, a general equity of what shall be handled in this commandment is drawn. But we are to remember withal, what was said in the beginning, that it is not the outward act it self alone, not the civil theft of the hand contrectatio rei alienae the touching of other mens goods, which is meant here, but it is the minde also that God dealeth with. [...] cor interrogat, non manum, God examines the heart, not the hand onely, for as there is not onely manus adultera, sed cor adulterum, an adulterous hand, but an adulterous heart too; so there is not onely manus fur, but [...], also, as the heathen man saith, the heart is a thief aswel as the hand.

The dependance of this commandment upon the former two is very exact: for in the two former commandments order was taken for the actions of that part of the soule, which is exercised about nutrition and generation, or the desires that all men naturally have of meat, drink, and apparrel for the preservation of themselves, in individno, and to encrease and propagate in the world, for the preservation of their species or kinde, for when there is a desire stird up by hunger, desiderium [...] motum, that desire sets a man a worke, and because for the preservation of life, we [Page] need food and raiment, and therefore we fall into that question, What shall we eat? 1 Tim. 6. 8. or what shall we drink? or where with shall we be clothed? And when we have childrenMatth. 6. 31. or posterity, we must also provide for them, as part of our family: and so by Consequence1 Tim. 5. 8. every man is to labour and take care in this world, and that either propter os Eccl. 6. 7. suum, for his own mouth, as the Preacher speaks; or else (as the Apostle) to lay up for 2 Cor. 12. 14. his children. Now from hence ariseth this worldly concupiscence, which is the Object of this Commandment, and so the ordering of this worldly desire very fitly follows the former.

The end of this Commandment is to moderate that desire of Riches, which of itThe end of this Commandment self is no sin, but lawful and good; for as a desire suscipere prolem, to have yssue in the right way is lawful, (as we shewed in the former Commandment;) so procurare necessaria, to provide necessaries is no lesse lawful and good in this. But, as in the former, there is first a desire, which is lawful, and then we come reduplicare amorem, to double our love, by inordinate desires, which brings forth insaniam, madnesse: so here in this, there [...] first a desire of that which is [...], and then we come reduplicare desiderium, to double that [...], and to covet for our vanities and pleasures, and from thence to double again, and to have for our [...] desires and lusts, and so we see how men come from fleshlinesse to worldlines, and withall, how this Commandment hangs upon the former.

In the book of Wisdom, mans life is divided into two parts. 1. The first part isWisd. 15. 12. Ludus, sport, or pastime; They counted (saith he) our life a pastime, and this part is acted by young men, whose zeal is for pleasure and mirth, &c.

2. The second is Nundinae, a fair, or a market, as it follows, Our time here is as a market for gain; for say they, we must be getting every way, though it be by evil means: and this part is acted by men, when they grow in years; for then their zeal for pleasure is gone, and their zeal is wholly for the world, then their life is a [...] for gain, and as the Apostle saith, they account godlinesse to be nothing but gain. Now then as at first a mans appetite hath relation to the first of these, the pleasures and lusts of the1 Tim. 6. 5. flesh; so secondly, because (as the Wise man saith) though feasts are made for laughter, and wine to make men merry: sed argentum respondet omnibus, but money answereth Eccl. 10. 19. all things; which, as the Philosopher saith, is [...], fidejussor pro omnibus, undersuerty for every thing; therefore from this second affection ariseth [...] the love of money; and then, if they have money, they promise to themselves an [...], [...], love of money. an all sufficiency, that they shall want nothing. And therefore the Poet Menander sheweth, that the cornu Amaltheae, of which the Poets feigned so much, was nothing else but money: for if that be once had, there is no fear, but [...], friends, [...], helpers, [...], witnesses, [...], company to dwell with [...], and all will be supplied abundantly. And this perswasion of self-sufficiency, being thought a great part of felicity, is that which in the first place makes men so dote upon money: and then secondly, there isGen. 26. 16. [...], a power and grandour joyned with it, as it is said of Ismael and his sons. HerebyProv. 18. 11. men grow mighty, and Solomon saith, that the rich mans wealth, is an high wall, Gen. 26. 16. and a strong tower of defence. [...] growing rich, made Abimelech fear that he [...] grow mightier then himself, and therefore entreated him to be gone.

This then is that which setteth men so forward in this course, because they look to [...] finde in money, a sufficiency, an [...], which because they finde not according to their expectation, hence ariseth a desire of more, and so comes in [...], covetousnesse, and desire of more: and as the heathen man observed, when they have this [...], then they must have another [...] beyond that, and another beyond that, and so it still proveth [...]. For this is the suggestion of the Devil, If you had more it would be better for you, and the reason that you are in no better case, is, because you have too little. And so man goes forward by degrees, till he come to that which the Preacher speaks of, He Eccl. 5. 10. that loveth silver shall not be satisfied with silver: and to be like the [...] of theProv. 30. 15. Horseleach, that alway cryes, Give, [...]: and thus he either goeth on in infinitum, [...]. 4. [...]. and though he have none to care for, yet he ceaseth not to gather; which he describeth to be a Monster; or else he returneth to the flesh again for the natural conclusion of riches is that of the Rich man, Ede, bibe, lude, Soul, eat, drink, and take thine ease, Luke 12. 19. thou hast enough, and so redit [...] in circulo, he returns as it were in a circle. And thus we see, that the gathering of riches, hath either a monstrous end, when they are gathered for no end, or else they return to their natural end, to satisfy the desires of the flesh.

[Page] Now the scope and aim that God the Lawgiver had in giving in this [...],The [...] and end of [...] Comandment. that every man may enjoy his outward estate; for after he had taken order about the [...] of his body, as well from violence as impurity by the twoforegoing Commandments, which concern his [...], he comes here to that which men in the next place [...] esteem, viz. their wealth and outward estate: and therefore God takes order here, that this may be preserved to them, and that for diverse reasons.

1. In respect of himself, that we might be like him, in shewing mercy and doing 1 In respect of God. good to others, that we may be able to communicate to the necessities of our neighbours,Matth. 5. 43. by acts of mercy and love; for herein God propounds himself in a specialLuke 6. 36. manner, as a pattern for us to imitate. Be ye merciful (saith Christ) as your heavenly father is merciful.

2 In respect of the Church. 2. In respect of the Church, which is Communio Sanctorum, the Communion of Saints. S. Paul chargeth Timothy, servare depositum, to keep that which was committed 1 Tim. 6. 20. to his trust. Chrysostome saith, that not onely Timothy, but every man hath one depositum 2 Cor. 12. 15. or other, whether it be wealth, learning, art or strength, it is his depositum, and put into his hands, to the end that he employ it to the benefit of the whole Body, that there may be a communion of saints, in these outward things, as well as others.

3. In respect of the Common-wealth, that outward peace may be preserved,3 In respect of the Commonwealth. which is not onely in preventing murder and bloodshed, forbidden in the sixth Commandment, but also by preventing oppression and [...], that every man may enjoy1 Cor. 6. 7. his own, and by restiaining all injuries to any in their estate, which is done by thisMatth. 22. 21. Commandment; for we ought [...] to be ready to part from our own right then1 Tim. 5. 18. to do others injurie. And in this regard, that we be able to give to Caesar that whichEsay 10. 2. is his right, Tribute and Custom. To the Labourer, his hire. And lastly, the PriestLevit. 27. 21. hath a right, as appears by the Law, by a statute for ever. They that sowe to us spiritual Num. 18. 11. things, must reap our carnal things. Rom. 15. 27.

4. Lastly, in respect of every private person, this law is the fence of his possessions;4 In respect of private persons that he may enjoy his own in peace, and [...] the labour of his hands, while he lives; and when he dies, he may dispose of it to his children.

Before we come to the things forbidden and commanded in this Precept, we must Exod. cap. 21. 22, 23, Eccl. 2. 24. first treat of Right and Propriety, which is jus [...], and also of Alienation, calledPsalm 128. 2. by the Lawyers jus [...], right of transferring of that a man possesses to another

2 Cor. 12. 14. Because the distinction of Res alienae & nostrae, of what belongs to another man, and what to us, is the ground of the prohibition of this Commandment, and the unjust taking and detaining of that which is not our own is the matter of this Commandment, comprehended under this word steal, and the object of the desire here moderated, is [...] & [...], Mine and thine.

1. We must know the meaning of the word furtum, stealth.

The Civil Lawyers define furtum, stealth, or furari, to steal, to be rem alienam [...], to lay hands [...] on that which is another mans. Divines go further, and say that it is theft, Consentire fraudulosae [...]; to consent to the fraudulent laying hands on that which is another mans: and in the handling of the tenth commandment, we shall see, that concupiscere rem [...], est furari, even to covet another mans goods, is to steal.

The original of Propriety. But how cometh it to passe, that there is Res mea & [...], mine and thine, or a propriety of goods in one and not in another.

psalm 24. 1. Certainly, the earth is [...] Lords (as the Psalmist speaks.) And the land is mine (as heLevit. 25. 23. himself tels us.) And as the land and the earth, so every beast of the forrest is his. All Psalm 50. 10. the World and the Creatures in it are the Lords; he is Lord Paramount: and withall the [...] tells us, how men came to have propriety in things; for after God had115. 16. made all, Caelum Caelorum Domino, terram vero dedit [...], hominum, The heaven of heavens is the Lords, he reserves that for himself, for there his throne is placed: but the earth he gave to the children of men; so that there God gives over his right to the earth, to the sons of men, that is, he communicates and derives a secondary right to man, whereby he is not onely usu fructuarius, but also [...], he hath not onely the use of the world and the things therein, but also a right, so that he is truely Lord and Owner, but yet God hath the original right [...] in himself, he remains Lord Paramount, even of what he hath given to the sons of men. The earth [Page] then, God hath given to the Children of men: not onely ut replerent terram, to replenish [...]. 1. 18. it, but to [...] it also, and rule over it, dominari, and over the Creatures that are therein, as we see his first Charter made to Adam; and after man had forfeited this Charter, God renewed it after the flood to Noah and his sons. This in the general.Gen. 9. 2, 3.

Now more [...] for the division of what God had thus given, and for theHow meum & tuum came in. propriety amongst men. It is true, that if man had continued in innocency, there would not have needed any division of the earth, every one would have been content with that which had been sufficient for him, and none would have been troubled with that unruly appetite and desire of having more, and the earth would have been sufficient for all. But when sin entred, it was then necessary there should be a division, and a meum & tuum, among men. And though the first occasion hereof was evil, (as commonly good Laws arise ex malis moribus, from evil customes) yet God was pleased with it, and approved it. Cains persecution of Abel, and others, was the cause why Seth, and the rest that feared God, severed themselves from him and his posterity by a publick profession of the worship of God, and would not live in commonGen. 4. 26. with them. The first inclosure of what was formerly common, or the first impropriation to particular persons, that we read, of was that of Cain, when he built a City, Gen. 4. 17. He chose out a plot of ground, and built a City, and called it after his sons name. This act of his gave occasion to the Fathers and Patriarchs, hereby seeingGen. 4. 17. that Cain would else usurp government and power, and considering the expediency of it for their peace and safety, in well ordering of private possessions, to do the like: and thus came in propriety before the flood.

After the flood, when all the world was common again, and all private interest was destroyed, Noah having all the world before him, had all jure primae occupationis, by right of the first possession, or first seizure, and his sons from him: and whether by Noahs allotment of the chief parts of the world to his three sons; Africa to Cham, Asia to Sem, and Europe to Japhet; or whether it were by mutual agreement among themselves, its plain, they had all by this right of prima occupatio: and thus propriety came in presently after the flood. Other examples we finde afterward, when Terah came out of Ur of the Chaldees with Abraham and Lot, &c. they came to Haran in Canaan, where they dwelt by right of first occupancy: and afterwards, when Abraham and Lot came out of Egypt into Canaan, where they lived together, a while in common, upon occasion of their herd-mens strife, they agreed to part the countrey between them; and Lot, though he were younger, had the choice: thus we see how things stood at the first. Epictetus sheweth it by a familiar similitude, when a dish is brought to the Table, before it is cut up, it is common to all that sit at the Table; but after it is cut up, and every man hath taken his share, then quam quisque occupavit partem, what part soever a man hath taken to himself, that is proper to him and not common to the rest, so that it were neither justice, nor civility to take it off his trencher. Thus at the first all the earth was common to mankinde, but then by the firstDeut. 11. 24. occupancy or possession, or by consent, it came to be divided. Omnem locum quem calcaverit pes vestra, every place whereon the souls of your feet shall tread (saith God) I give unto you, it shall be yours. So that it was pedis occupatio, or calcatio, the treading of the foot, or first occupation, that entituled every man to his first right.

Thus if a people possesseth a countrey, either not inhabited before, or which is terra derelicta, a countrey forsaken by the former inhabitants, primus Occupator, the first possessor or discoverer hath the right to it: as we read that the posterity of Simeon, entred into the land of Gedor, seeking pasture for their flocks; and they found 1 Chro. 4. 39. pasture fat and good, and the land was wide and quiet, and peaceable, for they of Ham 40. had dwelt there of old. So that now the land being uninhabited, they took possession of it, and that lawfully.

The rule is, Immobilium est [...], mobilium usurpatio. Prescription carrieth things immoveable, and usurpation moveable. And there is good reason for it.

1. Because it much concerns the Common-wealth to look after terrenam pacem, [...] lites oriantur in insinitum; that controversies arise not perpetually to the disturbance of the publick peace. Therefore to prevent such inconveniences, we must have [Page] [...] to Prescription and possession. And this jus praescriptionis is no new thing. In the treaty between the Amorites and Jephthah, they claim restitution of certain lands which the Israelites had taken, as they passed from Egypt to Canaan. Jephthah Judg. 11. 13. answereth, That they had enjoyed them 300 years, and asks them, wherefore did you 26. not recover those lands within that time? And having this right of prescription kept them.

2. Another maxime, and which hath more shew, is Interest Rei-publicae, ut re sua quisque bene utatur; it concerns the Common-wealth to take care, that every one use his own well. For if an Owner neglect his possessions, unlesse the Commonwealth look after them much detriment may arise; and therefore it takes order to punish such for their negligence, by depriving them of all claim. And thus if one leave his ground untilled and unmamanured so many years, or such a prescript time, he shall lose it. And upon these reasons it is, that men have right by prescription and possession.

And in these forenamed cases of right either in communi or proprio, because men are thus lawfully vested in that they possesse, it is a sin to put any out of possession invito domino, without the owners consent. The Law saith, Thou shalt not remove thy neighbours Deut 19. 14. land mark, which they of old time have set in thine inheritance. And under thePhilip. 14. Gospel S. Paul tells Philemon, that without his minde he would do nothing to his prejudice.

Now that it was Gods will, that the earth should be thus divided, appears plainlyDeut. 32. 8. in Moses his song, where he saith, The most High divided to the nations their inheritance, when he separated the sons of Adam, and set bounds to the people: and after the flood, it is said, That God scattered the people over the face of the earth, andGen. 11. 9. Acts 17. 26. S. Paul saith, That God determined the bounds of the habitations of mankinde.

And that private propriety, is agreeable to his will, may appear both out of the OldThe lawfulnes of propriety. and New Testament.

We see that Abel (the son of the first proprietary) offered Sacrifice of the firstlings Gen. 4. 4. of his own flock. Of Abraham the Scripture reporteth, that he was rich in flocks and 13. 2. 24. 35. cattel, silver and gold. His servant reported the like of him to Laban; The Lord hath blessed my Master greatly, and he is become very great: and he hath given him flocks and herds, and silver and gold, &c. which he possessing proprietatis jure, by the right of propriety, left to his son Isaac, and he to Jacob. So that the Patriarchs before the Law, had goods of their own.

Again we finde, that when God had brought the people into the land of promise,Josh. 13. 7. Joshua divided it by his appointment, to the Tribes: some by lot, and some by consent. 14. 2. 17. 17. As also viritim to particular men, as to Caleb; and the people invested Joshua 14. 13. himself. There are many passages to confirm this in the Proverbs of Solomon and the19. 50. Prophets: as Drink waters of thine own [...], and running waters out of thine Prov. 5. 16. own well. And in Ezekiel, The Prince himself was not to thrust the people out of their Ezek. 46. 16. inheritance.

Now these places and the like, though they shew the lawfulnesse of propriety, yet the Anabaptists are not satisfied in that, because they are not out of the New Testament, and so not binding to us Christians. But in that also we may finde testimonies sufficient to confirm this point. S. John had a house of his own, from that hour John 19. 27. (saith the Text) that Disciple took her to his own home. So had Mary the MotherActs 12. 12. of John.

It is true that we read in the Acts of the Apostles, (the place chiefly urged by them) That all that beleeved were together, and had all things common: but in the2. 44. same book S. Luke tells us what kinde of Communion this was. Neither said any 4. 32. of them that ought of the things which he possessed was his own. By which we may collect that the Christians of the Primitive Church possessed houses, lands, and goods of their own, yet so that in the use they were common to others, and though the propriety5. 4. rested still in the possessors; yet when there was a necessity they sold them, to supply the poverty of them that wanted, lest they might return to Judaisme. And if they sold them, certainly they were their own. S. Peter clears this fully in his speech to Ananias, While it remained, was it not thine own.

And as they had propriety in lands and possessions, so in goods too, which we [...]. 25. 35. may thus prove. Our Saviour promised a kingdom to such as fed the hungry, gave drink to the thirsty, harboured the stranger, [...] the naked, & visited the sick, and [Page] them that were in prison, and by this did grant that the faithful had a propriety in their goods, by which they might be charitable, and beneficent to the needy. For take away propriety, and take away all beneficence, and almes. Out of a common1 Tim. 6. 17. stock, a particular man cannot be said to give that which is his own. And18. Saint Paul teacheth rich men how to imploy their wealth, and directeth the Corinthians what proportion they shall lay aside for the poor, out of their1 Cor. 16. 2. estates.

In the Acts we read of many that had the disposing and use of their own estates,Act. 9. 36. as of Tabitha that was full of good works, and almes deeds, witnesse the coats and garments which she made for poor widows. Cornelius the Centurion likewise39. was a devout man, and gave much almes. And these good works cannot be conceived10. 2. to be done, but out of that, which they possessed, as their own. Saint Paul 20. 33. Math. 27. 57. saith, he never coveted any mans silver, or gold, or apparrel. We finde also manyAct. 16. 14. of the faithful to have been rich, as Joseph of Arimathea; and Lydia the seller of8. 27. purple; as Candaces, Eunuch. Diverse other testimonies might be produced, but these may serve sufficiently to prove a propriety of possessions and goods to be lawful for Christians.

Besides those original wayes of propriety, there is also a propriety, by the right of war, or law of Armes, because the Magistrate hath power and authority, in diverse cases to use his sword abroad aswel as at home, and may punish a forrain enemy in some cases, even by expelling him his land. It is true, that the Apostle counselleth, if it be possible, as much as lyeth in you, have peace with allRom. 12. 13. men, but not long after, he addeth, the Magistrate beareth not the sword in vain. Saint Augustine upon the war of the children of Israel against the nations that opposed their passage into Canaan, saith, nec belli per mosen gesta [...] quis aut horreat, quia in illis divina secutus imperia, non saeviens, sed obediens [...]. Let no man marvel or bee astonisht at the battles fought by Moses, because in following Gods command, he was not cruel but obedient. Now by these battles he conqueredDeut. 2. 24. land from many nations, as from the Amorites, which we saw even now were heldpsal. 105. 44. to the time of Jephthah and long after. And the Psalmist tells us in general termes, thatGen. 48. 21. God gave them the lands of the heathen. We see that long before Moses time2 Sam. 8. 3. Jacob bequeathed to Joseph, that which he had gotten from the Amorites, jure Jer. 27. 3. 6. justi belli, with his sword and his bow. As also David conquered the land of the Philistims. And God gave the kings of Edom, Moab, Ammon and Tyre to his servant Nebuchadnezzar, as the Prophet stiles him. Lastly, [...] recovered from Benhadad, the cities which he had taken out of the hand of his father, by war. And so much of the right of propriety.

And in this Jus proprium, Right of propriety, or having a thing thus proper to onesFour things. in propriety. self, are included four things.

1. He hath not onely Dominium, the Lordship and dominion over it, but [...], the use also: As a Man may use his Horse to ride on, or the like.

2. He hath Fructum, the fruit and profit of it, as in goods, so in lands. The [...] having left her house and land, because of Elisha's prediction to her of a Famine, at her return was not onely restored to it by the King, but to the mean proffits

2 Reg. 8. 6.

of it also from the time she had left it.

3. Next he hath Consumptionem, the right of spending that he possesseth. The Preacher saith, It is good, &c. to eat and drink, and enjoy the good of all his labour, &c. for it is his portion. And we see in the Gospel, the woman spent all that she had to recover her health, thus a Man may kill his Horse or any other Beast.

4. Lastly, he hath Alienationem, right of alienation, as by selling, or giving it away, he may either retinere keep it, or transferre, dispose of it to another, and that either

Math. 20. 15.

freely, or upon a valuable consideration. 1. In the parable of the labourers, the Lord of the vineyard faith to one of them, licet quod libet facere, it is lawful for me to do

Ezech. 46. 18.

what I will with mine own. And the Prophet saith, that not the Prince himself shall take away any mans inheritance, nor thrust him out of possession. 2. He may transferre in posteros, leave it to his posterity. The same Prophet tells us, That if the Prince endow a man with possessions, the inheritance thereof shall be his sons, it shall be their possession by inheritance. And to that purpose it was, that God prescribed rules for it. The father in the Gospel tells his eldest son, (after he had given his [Page] youngest a portion) son all that I have is thine. And this is either liberal and free, as just gift, or illiberal, as to let out a thing to hire for a time. It is also, either a translation of the whole, aswel the use, as the propriety and thing: or onely of [...] fructum, the use and profit thereof, and that either for a time, or for ever. See it in particulars.

CHAP. II.

Of alienation and the several sorts of it. Of free al [...]. Illiberal, by contracts, which are of three sorts. 1. Do ut des. 2. do ut facias. 3. facio ut des. Of contracts by stipulation, promise, writings. Reall contracts, by caution, pledge, &c. Personal, by suerties, hostages &c.

TO alienate the propriety, with the use for ever, without any consideration, is calledAlienation and the several sorts of it. donatio, a gift, as when Pharoah gave sheep, oxen, asses, and servants to Abraham, and this is either done by one in his life time, and then it is usually called a gift, or at his death by his will, and this is called a legacy; and so the right of succession is translated to the childe, by the the fathers death.

Now if the thing it self be translated liberally or freely, but for a time, there it is called mutuum, a loane which is free and without consideration. But if not the thing it self be transferred, but the use of it onely, then it is properly called commodatum, when a thing is borrowed freely, to be used, though this is commonly taken for that which is lent for some particular use, when the end is named. And these are the [...] of free alienation.

2. Illiberal [...] is, when a thing is put out upon consideration, and is usually called contractus [...]. This is of three sorts, and is usuall with us.

1. The first is Do, ut des, I give, but you must give [...]; as when a man lets a farme, with [...] that his tenant shall husband it and pay him a rent, which is called [...],

2. The second is, Do, ut facias. I give, but you must do something for it, as Homage, fealty, or service.

3. The last is, Facio ut des, I do for you, that you may pay me for my pains, as in work and wages, and this they call contractum servilem, a servile contract.

1. Do, ut des. And this giving in liew, is either First, Rei pro re, of one thing for another, or Secondly, Rei pro pretio, of some thing at a price.

1. When it is, thing for thing, it is called [...], Commutatio, or Permutatio, Exchanging, and this was the first brood, after men grew weary of [...]. If

1 Reg. 2. 21.

it be mony for mony, it is called cambium Exchange. If of one thing for another, it is Bartering. Ahab would have bartred in this kinde with Naboth for his vineyard.

2. When a thing is for a price, if it be pecunia pro Re, mony for goods &c. then

Gen. 42. 25.

it is emptio buying, Josephs brethren carried mony into Egypt to buy corne. And God told Moses, that the people might buy meat of the posterity of Esau, for mony. If it be rei pro pecunia, of goods &c. for mony, then it is venditio, selling. Sihon

Deut. 2. 6. 28

king of the Amorits refused to sell the Israelits meat and drink for mony. Ephron sold the cave of [...] to Abraham for four hundred shekels of silver currant

Gen. 23. 16.

mony. If a man sell by whole sale, then it is negotiatio, merchandizing; if it be by parcels, it is [...].

Besides the Alienation of the thing it self, there is alienation of the use onely, and not of the property, which if it be usus rei pro pecunia, use of a thing for mony, it is locatio, letting. If [...] pro usu rei, mony for the use of the thing, it is conductio, hireing.

2. Do, ut [...]. To give, that one may do something in liew of the gift, as Homage, fealty, or service. Thus we may see of old there have been [...] ex jure Regio, kings have created them, when they gave lands to be held upon some service. Joseph on [...] behalf, when he had bought the Egyptians lands, restored them [Page] again, upon condition of a fift part of the increase to be payed into the kings exchequer.

3. Facio, ut des, to do something for which a man looks to be paid, or to receive something for it. And this is 1. either [...], pro opera, one worke for another. [...] Judg. 1. 3 said to Simeon his brother, come up with me into my lot, that we may fight against the [...], and I likewise wil go with thee into thy lot, which is facio, ut facias Or 2. Opera pro pretio, work for a price. As when the labourers in the vineyard received a peny a day: which is facio, ut des, to work for a hire, or wages. As our Saviour saith, the workman is worthy of his hire.Math. 20. 2.

Now in the cases of Alienation of property before mentioned, because sometimes we suffer one to have the use, but dare not trust him with the property, there arise contracts of diverse natures, as by words, by writing, by pawns, pledges and suertiships &c.

At the first, we see they durst trust one another up on their bare word. This in himSeveral kinds of contracts. that requires it, is Stipulatio, a stipulation, or indenting; in him that giveth it,Stipulatio. it is Sponsio a promise, or covenant.Sponsio.

After, [...] their contracts were by writings (which with the other kinds hereafter mentioned are proles humanae [...], the issue of mens breach of promise) [...] the oneChirogrophum. party were content with the other parties own writing alone, this is called chirographum, his handwriting; if other mens hands be joyned with it, it is [...], aSyngrapha. writing subscribed by many. Thus when [...] bought a [...] of [...], there were writings drawn between the parties. [...] subscribed, and sealed the evidence, and witnesses were taken. Tobit when he left his country and departed into Media, committed ten talents to the trust of Gabael, yet for his better [...], he tooke a writing under his hand for it. The unjust steward caused his Lords debtors to make bills under their hands for what they ought.

Besides these assurances by words and writings, there are others which are eitherReal contracts. reall or personal; real, are either in regard of some oath, which is [...], aCaution. pledge. caution, or for the recovery again of something received and delivered, which if it be something moveable, it is called, pignus, a pledge or pawne; as when a rayment. and an upper milstone were prohibited to be taken in pawne, whereby may be inferred, that something, might be lawfuily pawned. If immoveable asMortgage. [...]. 5. 4. lands, it is called Hypotheca, a mortgage. As we finde that the people borrowed mony upon their lands.

If it be personal, it is either in war, and then called Obses an Hostage: such as Jehoash king of [...] took of Amaziah king of Judah, when he had over come him, and taken Jerusalem; or in peace, and this is either for a publick receivers whoSuerties. is accountable to the common: wealth, which is called praedes, when the goods of him which is suerty for such an one, are liable, or for private persons, as in actions, they which under take for others, are called [...], their baile and in matter of mony, or debt, or promise, [...], sureties. As Saint Paul was for Ouesimus. The wiseman counselleth him that is suerty for another, to make his peace as soon as he can.

CHAP. III.

Of the desire of [...]. For regulating whereof we must consider. 1. The order, in respect of. 1. The end. 2. The meanes. 2. The measure of our appetite which must be guided by four rules. Of the suppuration of this sinne, by [...] love of mony, the branches of it. Of subactum solum, the soyle fitted. Icterus the iaundice af it. 1. In the eye. The foaming at the mouth. The [...] of theft here forbidden committed. 1. In getting. 2. In the use of riches.

NOw that we have seen the object of the desire which is here moderated, consistingOf the desire of wealth. in [...] and [...], let us see, how our desire of it ought to stand affected, wherein we may take notice of two things. 1. The order. 2. The measure of the appetite, which is regulated by this commandment.

1. For the order. Whereas there are two things that a mans desire is carried [Page] unto 1. The enjoying of the end it self. 2. The means which tend to the enjoying [...] that end there must be therefore (laith Aristotle) a division of the faculty, a double desire, a double love, or a double concupiscence, because there are two things, of which, one is greater then another: the first is the end, viz. God and eternal happines in him, of which we desire, the [...]. The second is the meanes, which we do appetere, desire as they may further us to the end. Therefore the end being the greater of the two, the love of that must be Prior & Major first and greater then the love of the means, to wit, the things of this life, which must be desired in the second place, and in ordine ad spiritualia, [...] in order to our spiritual and eternal good.

2. For the measure. As in Physical administring of medicines to the Body, there is a certain quantity and measure prescribed, which if it be lessened, it purgeth not all the peccant humour; if it be more, it not onely purgeth that humour, but somewhat which it should not purge; so in the affections and appetite of the soul: there is in some, a desire of these things, which is defective, and too carelesse, as in idle persons, or such as [...] of a superstitious conceit, or otherwise, count it unlawful to desire them, or look after them. And in some other there is such an immoderate and excessive desire, and affection to worldly things, more then there should be, that they will forget their duty to God, rather then neglect them; such are called prophane persons in scripture, and likened to Esau, who would forgoe his birthright, his blessing which God did bestow upon him, for a messe of pottage. Therefore it is very expedient, that we take the measure first, what we may desire. And that we may do after this order.

1. Remember that which the Apostle directs us to [...] haveingRules to moderate our desires. food and rayment be therewith contented. A contented minde is a great treasure, and if God bestow no more upon us then these, we must not murmur fot want of super1 Tim. 6. 8. fiuities: for God, as he hath plenty of spirit, so he hath plenty of wealth, andJud. 16. could have made all men rich, if he would. And it was out of his great wisdome that he made some poor, that as the rich might have [...] benignitatis, the reward of their [...], so the poor might have mercedem patientiae, the recompence of their patience, as Saint Ambrose saith; and so as Solomon saith, the rich and poor meet together, for the Lord is the maker of them both. Therefore every man is to rest contented, if God shall call him no higher, nor bestow more upon him, he must avoyd distracting cares, which breed noysome lusts, when he sees Gods will and pleasure, and thus he must stand, then, as the Apostle alludes to the gathering of Manna, he that gathereth much shall have nothing over, and he thatExod. 16. 18. gathereth little shall have nothing lesse, when they die. This is therefore the first2 Cor. 8. 15. rule concerning the measure to be observed, we must not desire more, nor seek to rise higher then God will have us.

2. Though we must be contented with our estate, yet is it lawful to gather inHeb. 13. 5. Summer, and to provide against winter, which care the wiseman commendsprov. 30. 25. in the Ant, and [...] before us for our imitation, to provide for the future, by all honest and lawful means, with a sober and [...] minde.

3. A man may [...] more, and take care for those that belong to him, and thus when he seeth his houshold encrease, his care in providing for it ought to be the more provided; that his desires be still limited with the former conditions. He must provide for his houshold with Jacob, that so he and they may drink outGen. 30. 30. of their own cisternes, and not be chargeable to others, but rather [...] habeat [...] prov. 5. 15. qui deriventur foris, ut tamen juste ipsorum [...] sit, that he may have wherewith2 Cor. 12. 13. to be liberal to others, yet have enough to live of himself.

4. Lastly, a man may lawfully desire to have, not onely for himself, and hisExcd. 30. 12. family, but also wherewith to pay his half shekel, his offering to the Lord; toMath. 22. 21. help the Church: to pay tribute to the King, to be beneficial to the commonwealth, [...]. 4. 28. to relieve the poor Saints, and others that have need.

Thus far if lawful means be vsed, and a sober minde kept, the measure is kept. But if we go [...] this, then we come to that which the Apostle calls [...] the love of mony, which is the root of all evil, from which root, these branches spring. 1. [...], that others are in better condition then our selves. As the [...], when they wisht they had tarried in Egypt, they preferred the life in [Page] Egypt, before that in deserto in the wildernesse. The flesh pots of Egypt before the Manna, that God gave them from Heaven. 2. [...] and overcaring, and [...]. 6. 31. taking thought, Quid comedam? quid edam? quid [...]? what shall I eat? what shall I drink? wherewith shall I be clothed? This distracting care, this [...], which divides the soul is incident to rich men, when they have much. The rich [...] in the Gospel, thought within himself, what shall I do? 3. It breeds a nest of Horse-leechesLuke 12. 17. Prov. 30. 15. and [...], that have [...] bisulcam, a cloven or forked tongue, that cry give, give: and unde habeant nihil refert, sed oportet habere; it skills not how we have it, but have it we must: and in this there consists that Suppuratio Concupiscentiae, a festering of the desire.

Now, in the next place for the making of [...] solum, the soyl [...], the way is, [...] to carry a bigger sale then we are able to bear: by soending more then we are able, and wasting plus quamopus est, more then needs. For by this means men fall into want, whereby they become fit soyl for the Devil to cast in his seed; for the Devil finding a man to be thus fitted, moveth him to stealth and other unlawful [...]. In the parable of the prodigal, we see that the prodigal fell into riotous company, among wasters, & sic dissipavit patrimonium, and so he wasted his substance. It a man [...] such company, they will set him supra analogiam, above his allowance, he must spend disorderly till all be gone, and then he saith, as they in the Proverbs, Come with us, let us lay wait for [...], let us lurk privily for the innocent without cause; [...] us swallow them up alive as the grave &c. We shall finde precious substance, we shall fill our houses with spoil, &c.

The [...] or Jaundise of this vice is likewise discovered by the eye. Ahab saw [...] in the Eye. a thing which served for his turn, and lay well for him, and he was sick till he had it,1 Reg. 21. though he had enough of his own: and when he could not obtain it by lawful means, he made a shift to get it by wrong, even by the blood of an innocent.

For the foaming of it at the mouth, there be many of the speaches of such men,Foaming at the Mouth. mentioned by the Heathen, Menander is full of them: and much to this purpose isEccl. 7. 11, 12 in the book of Ecclesiastes, and in the Wisdom of Solomon. They say wisdom is good, but with an inheritance; and as wisdom, so money is a defence, &c.Of the act forbidden.

Concerning the act it self of theft, forbidden in this Commandment.

The several wayes whereby men become guilty thereof, we may conceive by those several uses of wealth, which we said were lawful; which are by Lawyers and Divines reduced to those two. 1. The attaining or getting of riches. 2. The use of them. In the first, respect is to be had to justice: in the second both to justice and charity, for as we said before, they are given us, not onely for our selves, but as the Apostle saith, for the exercise of our liberality towards those that want; and so we finde in2 Cor. 9. 11. the Law, that God took order, that out of the substance of the rich, the Levite, [...]. 16, [...] Stranger, Widow, and Poor, should have their portion. Thest therefore is committed12.

1. Either in the attaining and getting of wealth and riches, from whence is [...], acquisitio, possessio. 2. Or in the use and dispensation of that we have gotten, which is [...], usus. For he is fur [...], qui male acquirit, a thief to another mans estate, that gets an estate unjustly: and he is fur sui qui male [...], a thief to his own that useth it [...]. And therefore in the getting there must be a respect of justice: and in the use and dispensation, there must be regard both of justice and charity.

CHAP. IIII.
Of Theft committed in getting Wealth, in acquisitione.

Of unjust getting in general. The kindes of unjust getting. 1. By rapine and violence, 2. By fraud. The first is either under pretence of authority, or without any pretence. The former is. 1. For a mans own benefit. In times of war, or in times of peace: and this is either by power or authoritie, or by pretence of Law. 2. For his Neighbours detriment. Vnjust getting without any pretence of authoritie or Law, is either Piracie by sea, or Robberie by land. The affirmative part. 1 That every one have a lawful calling. 2. That he labour in it.

Of [...] getting in general.

THings in the beginning by the Law of nature were common, and since, though men have gotten a propriety (as aforesaid) in them, yet in case of extream necessity [Page] as the Wise man saith, Men do not despise a thief, if he steal to satisfie his soul, when Prov. 6. 30. he is hungry: and the law saith, When thou comest into thine neighbours vineyard, thou Deut. 23. 24. [...] eat grapes thy fill, at thine own pleasure, but thou shalt not put any into thy vessel. In of extream necessity, a man might make bold with his Neighbours corn field or vineyard for his present necessity, so he carried none away. And we see still that in all positive Laws, whereby propriety is distinguished, there is none of them that hold in case of extream necessity. And there is a right which every man hath in things which remain common to this day; as in feris Naturae, wilde beasts, appropriate to no man; fowl and fish, and in such things which are found on the sea shore, as Pearls, Gems, &c. concerning which the rule is jus occupanti, the propriety is invested in them that finde them; because part of the possession of every countrey is alloted to remain to the benefit of the poor.

Afterwards, for the proprieties which arise by publick right, we laid down four, viz. 1. Seizing on a countrey uninhabited; 2. on those things which were left and forsaken by the owners, which are res derelictae, things given over; 3. Pre. scription; 4. the right got by the bow and sword, or the right of war.

And for private right, there are liberal and free, and illiberal alienations, of which we have spoken; and in all these there is justa acquisitio, a just way of getting.

Contrary to which are the unjust wayes of getting, whereby theft is committed, which may be reduced to three heads.

1. The first two we may finde in Leviticus, Non extorquebis, neque fraudabis proximum Levit. 19. 13. tuum, Thou shalt not rob thy Neighbour, neither defraud him. The first is rapina, robbery. which is extorquere per vim, domino invito, to extort any thing by force, the owner being unwilling. The other is furtum, theft, which is fraudare, inscio domino, to deceive any man without his knowledge; both are set down also in one verse byHos. 7. 1. the Prophet. And a third is Parsimonia or parcitas, Parsimony or Niggardlinesse, of which afterwards.

The Genus to these is briefly set down by the Prophet; Congregare non sua, to Abac. 2. 6. gather or encrease that which is not his. And our Saviour mentioning this Commandment,Mark 10. 19. [...], Do not steal, presently adds, [...], Defraud not; for stealing and defrauding are very neer of kin. And it is certain, that they which desire riches, fall into many temptaetions: and as the Heathen man saith, Qui vult dives fieri, vult cito 1 Tim. 6. 9. fieri, he that hath a desire to be rich, hath a desire also to be quickly rich: and this impetuous desire of being suddenly rich, makes him that he cannot be innocent, butProv. 28. 20. must be entangled, with some of these three, either with Rapine, Fraud, or Niggardlinesse.

Now that which is gotten by any of these wayes, is not without a curse: as 1. Of that which is got by Rapine, Force, and Extortion, God saith by the WiseProv. 25. 7. man, That it stayeth not with them that get it, but semper erunt in [...], poverty ever 11. 24. 12. 27. attends them. And the Prophet saith, Vae tibi qui spolias, nam tu ipse spoliabere; We to Abac. 2. 8. thee that spoilest, for thou shalt be spoiled. 2. For the deceitful man that gets his wealthProv. 22. 23. by fraud; the Psalmist saith, Non dimidiabit dies suos, he shall not live out half his Psalm 55. 23. dayes. 3. For the Niggard it is said, that he that putreth his confidence in riches shall fall. Prov. 11. 28. The Heathen man could say, that they shall be as spunges, and some mightier then themselves shall squeeze them, till they be dry again.

But howsoever it fareth with them in this world, they shall have a great curse1 Cor. 6. 10. hereafter; for they shall never inherit the kingdom of Heaven. In the mean time the5. 11. Apostle tells us, that they are not to be accompted brethren of the Church, for he prohibits us from keeping company or eating with them. And this for the sin in general.

In particular, the sin of unjust getting by force or violence may receive this division.The particular kinds of unjust getting. 1. Some there are that set themselves to spoil their Neighbours in suum commodum, to benefit themselves. 2. Others that do it onely or chiefly, in detrimentum & damnum proximi, to hurt and damnifie their Neighbours.

1. Them that do it for their own benefit, we may consider thus. 1. They do it,1. By [...] and violence. either cum pretextu, under colour of authority, or 2. sine pretextu, without any such pretence.

1. They which do it cum pretextu, under colour of authority, do it either. 1. In [...]. For mens own benefit. [...], in War, 2. or in Pace, in time of Peace.

[Page]1. In time of war, if a man spoil or make havock [...] all he meeteth, he is called

In time of [...].

Praedo, a robber. And this is that which John Baptist counselleth the souldiers to beware

Luke 3. 14.

of, when he saith, Do [...] to no man.

Ezek. 38. 10, 14.

2. In time of peace, there are diverse that commit this sin, and that diverse wayes.

In time of peace.

Some do it 1. partly by their authority and power: and 2. partly under colour ofEsay 3. 15. Law, and justice, and this either 1. immediately by themselves, or 2. by their under officers and servants.

1. The Prophet tells us that there are Principes socii furum, some Princes that areBy power. Companions of thieves: and Ezekiel of some that were like wolves ravening for their Esay 1. 23. prey: and Zephany, some that are as roaring lyons. These are they that say with Laban, Ezra 22. 27. It is in my power to do you hurt: and with Pilate to our Saviour, Knowest thou Zeph. 3. 3. Gen. 31. 39. not, that I have power to crucifie thee, and have power to loose thee? They have powerJohn 19. 10. in their hands, as the Prophet speaks, and presuming upon it, take away from others, Micah 2. 1, 2, that which is not theirs, by force and violence. Dost thou govern the kingdom of Israel? 1 Reg. 21. 7. saith Jezabel to Ahab, that is, hast thou so great power and authority, and canst not take a vineyard from Naboth? Elies sons could execute and make use of their power,1 Sam. 2. 16. and take the meat by force.

And these unjust acts some do exercise by usurpdtion, as the children of Dan, whoJudg. 18. 25, went and robbed Michah of mount Ephraim, and afterwards spoiled a whole [...],27. Laish: and Abimelechs servants, who by violence took from Abrahams servants aGen. 21. 25. well of water, for which Abraham reproved Abimelech.

Others by extortion, when they are no usurpers, but rightly possessed of their places, yet by colour of their offices and places exact upon others. This was the fault of Shebna: and of this the Psalmist speaketh, when men do ponere molestiam praeter statutum, vex and oppresse beyond law, exact [...] no statute will warrant: against such the Prophet pronounces a woe, Wo be to them that decree wicked decrees, and write grievous Esay 10. 1. things which they have prescribed. So did the Servants bear rule over the people, besides the governours, whereby they were exceedingly oppressed, and unjustly tookNehem. 5. 15. from men, that which was theirs by propriety. Therefore the Baptists rule to the Publicanes and toll-gatherers was, Require no more then that which is appointed unto Luke 3. 13. you.

And in this place we speak not onely of Princes and Magistrates, but also of petty Lords and Gentlemen, of whom as S. Augustine saith, that magna regna, great kingdoms, so he might have added magna latifundia vel dominia, great lordships or possessions, remota justitia, magna latrocinia sunt, without justice are but great robberies. The answer that the Pyrate made to Alexander the great, taxing him for his pyracy, is worth the observation; Thou robbest whole countreys and nations (saith he) with a great army, and I onely some few passengers with one ship, and a small company of Seamen. And the Lawyer made this difference between these great and little Thieves to be onely this, that the one wears a Chain of Iron, and the other a Chain of gold.

The like may be said of Noblemen, Gentlemen, and hard Landlords in respect ofEsay 3. 14, 15 their poor Tenants, of whom the Prophet saith; The spoyl of the poor is in their houses: and that they beat the people to pieces, and grinde the faces of the poor. AndMicah 3. 3. Micah that, They pluckt off their skins, brake their bones, and chopt their flesh as small Esay 3. 14, 15, as hearbs to the pot. The meaning whereof is, that they binde their poor Tenants to such hard Covenants, as neither by justice they ought, nor can their estates bear; and then when they come to be indebted to them, they use them, as that evil servant did his fellow servant, whom he took by the throat, and bid him pay what he ought, and Matth. 18. 28. because he could not, he cast him into prison; which practise we see is condemned by our Saviour in that parable. And in the Law, If a man lent any thing to his brother, Deut. 24. 10. he must not go into his house to fetch a pledge (as if he were Lord of the house) but 11. he must stand without till the other bring him a pledge, and if he were poor, he must not sleep with his pledge. But by oppression and exaction, men become such as Esay speaketh of, that joyn house to house, and field to field, till there be no place; that Esay 5. 8. they may be placed soli, by themselves in the midst of the Earth. Soli they will be, they will dwell alone, by Enclosures and Depopulations. Lords alone. Rulers and Magistrates they will be alone, and have the sale of things alone. Monopolizers also they will be, and will sell all things alone themselves, and at [Page] their pleasure and price; especially if they can fortifie and arm themselves by authority: when things come to this passe, it goes hard with the Common-wealth in general, but chiefly with the poor.

2. The other sort are they which oppresse their Neighbours under colour of Law, By pretence of Law. which should be a sanctuary and a rock to the poor. Do not the rich oppresse you by tyranny, James 2. 6. and do they not draw you before the judgement seats? saith the Apostle. And thePsalm 94. 20. Psalmist saith, there are some that frame mischief as a law. The Preacher tells us, thatEccl. 3. 16. he saw wickednesse in the judgement seat; Ye have turned judgement into gall, [by corruption]Amos 5. 7. and the fruit of righteousnesse into wormwood, [by protraction] [...] the Prophet.6. 12. Esay 10. 2. They keep the poor from justice, making a prey of the widow, and spoyling the fatherlesse.

The same Prophet tells us the reason, why men fall into this [...]: Every one loveth 1. 23. gifts, and followeth rewards, which hindereth them from judging the fatherlesse, nor doth the widows cause come before them. Of the same minde is the Prophet Amos, They afflict Amos 5. 12. the just, and oppresse the poor: and what is the reason? they take bribes or rewards. And therefore, when Moses directed the people to choose them Judges, he forbidsDeut. 16. 19. them the taking of rewards, and giveth his reason; for a reward (saith he) blindeth the eyes of the wise, and perverteth the words of the just. We see the experience of it in the sons of Samuel, after they were made Judges; They took rewards and [...] 1 Sam. 8. 3. 2 Sam. 16. 1. judgement. And David himself, by taking Ziba's presents, awarded to him Mephibosheths inheritance, upon a misinformation.

Now these sins, as by the very light of nature they were odious, so by the law of God were they to be punished severely, being crying sins. If you oppresse a stranger (saithExod. 22. 21, God) or vex and trouble the widow or fatherlesse, that they crie to me, I will surely hear 22, 23. their cry, and my wrath will be kindled, and I will kill you, &c. And holy Job reckoneth up a catalogue of these sins, and in the end of that Chapter, tells what punishmentJob. 24. [...] ver. 2. ad 9. shall fall upon the transgressours. 1. Their portion shall be cursed in the earth. 2. The grave and the worms shall consume them. 3. The pitiful man shall forget them. 4. Their remembrance shall be extinguished. 5. They shall be broken like a tree. 6. And though they be exalted for a time, yet they shall be brought low, destroyed, and cut off, as the top of an ear of corn. Nathan the Prophet representing Davids sins in a parable of a rich2 Sam. 12. 5. man, that had taken away the poor mans sheep, David (conceiving it to be a real story) sware that the party so offending should surely die. And his son Solomon gives this precept: Robbe not the poor, because he is poor, nor oppresse the afflicted in judgement. Pro. 22. 22. 23 His reason is, for the Lord will plead their cause, and spoil the soul of those that spoil them. So much for those that spoil their neighbours in [...] commodum, to their own benefit.

There are a second sort that do mischief, in detrimentum & damnum proximi, to the2. For their neighbours detriment. detriment and hurt of their Neighbour, without benefit to themselves: and these are they ofwhich the Psalmist speaks, that offend of malicious wickednesse. As they that Psalm 59. 5. turn cattel into another mans field or vineyard, that out of malice, spoyl other mens corn, to Exod. 22. 5. their great hurt, and for no good to themselves. As also they that set their neighbours6. houses, barns or stacks on fire: These are called Incendiaries. And likewise Sorcerers 7. 18. and Witches, that wreak their malice upon their neighbours cattel and goods. TheseJob. 1. 16. are the Imps of Satan, who to vent his malice upon Job, did him much harm in this kinde.

Come we now to the other sort, that commit this sin sine pretextu, without any Vnjust getting without pretence of law or authority. pretence, either of power or right. O trust not in wrong and robbery, saith David: for this is not a course to live by.

For Robbery, it is either upon the sea, and then it is called Piracy: or upon thePsalm 62. 10. Ezra 27. 26. land; and these are either, predones and Latrones, such as rob on the high way, of whichBy robbery, by sea or land. our Saviour makes mention, in the parable of him that fell among thieves; or [...], such as commit Burglary, by breaking houses open. These are capital sins,Luke 10. 30. Exod. 22. 2. O my soul come not thou into their secrets: they make the wayes unoccupied, and travellersGen. 49. 6. to walk in by paths. Thus much concerning the first kinde of unjust getting,Judg. 5. 6. viz. by rapine or force, we come now to the second, which is per fraudem, by fraud.

Non fraudabis, thou shalt not defraud. And in this, as in the other, the theft isLevit. 19. 3. either furtum manifestum, manifest [...], or occultum, close; and herein those men that are called receptores, receivers, or sacularii, are guilty as well as the actors, for [Page] as the proverb is, It is all one to hold the sack, and to [...] it, the receiver and concealerExod. 22. 4. being as deep in the sinne, as the stealer, with whom the stolen goods are found, he is to [...] the law. To receive res raptas & furtivas, goods stolen, knowing them to be so, is to be a plain thief.

Now because the Apostle setting down the Affirmative part of this precept, requireth two things in every man. 1. A calling. 2. And secondly, to labour in that calling; Let every man labour and work with his hands, the thing which isEph. 4. 28. good: and [...] he will not have any man eat, that will not work; we will speak2 Thes. 3. 10. of them that have 1. no calling at all, or else 2. an unlawful calling, or that have 3: an [...] calling; or lastly, 4. that have a calling, but live idle in it; all which are sinnes against this Commandment.

1. The first are, Quibus nulla vocatio, they that have no calling at all, such as

Of such as have no calling.

the civil law divides, into, beggers or rogues, and [...] gentlemen, as the one ought not to live, [...], by begging, for as much as in us lies, there must

Deut. 15. 4.

be no beggar in Israel; so the other, because they are idle and will not take paines in a calling, are against the publick good of mankinde. In paradise, our first parents

Gen. 2. 15.

were placed in the east part of Eden ut operarentur, that they might dresse and keepe

3. 19.

the garden, out of Paradise, they were to eat their bread in care, or in the sweat of their brows, which these men do not; and therefore are theeves, and are justly here ranked amongst them.

2. The second are Quibus vocatio mala, that have an unlawful calling, and do that which is either altogether evil, such was [...] the silver smith, who made Dianas

Act. 19. 24.

shrines. And such are they that were prohibited by Gods law: Harlotts, Bawds,

Deut. 23. 17.

18.

and keepers of Brothel houses, or else that which is vain and unprofitable. As

Lev. 19. 29.

those that use curious arts, fortune-tellers Gypsies, Juglers, Stageplayers, and the

26.

like, and these are no better then the former; God putting no difference between

31.

nequam and [...], an idle servant, and no servant, an ill calling, and no calling, is

Act 19. 19.

all one in the sight of God.

3. The next are Quibus incerta vocatio. They that have an uncertain calling, that are so fickle, that no calling will please them long. They are like a wheel, ever

psal. 83. 13.

1 Cor 7. 20.

turning. The Apostle gives a rule opposite to this, Let every man walk in the same

1 Thes. 4. 11.

vocation wherein he was called, and let him meddle with his own busines, for while he cannot settle himself, and follow constantly that vocation whereunto God hath called him, and wherein he may live chearfully, and serve God faithfully, he falls into poverty, God not giving a blessing to such inconstant people; but (as the Psalmist saith) they become as stubble before the winde, and as it is in our proverb, they

psal. 83. 13.

are like the rolling stone, that gathereth no mosse.

4. The last are they, Quibus est vocatio, sed in illa otiose vivitur; That have a calling, but live idlely in it; Quibus [...], whose labour is in play and idlenes, that sleep in harvest, these are opposite to the state of mankinde both in and

prov. 10. 5.

out of Paradise, as we shewed before.

And as at the first, the Lord appointed, that man should be a labourer, so at the last, when he shall give his hire and reward, he will say to his steward voca operarios, [...] call the labourers, and give them their hire; so when he cometh to punish,Matth. 20. 8. he will not onely punish servum [...], the wicked servant, but also, servum Matth. 25. 30. [...] & [...] id est, superfluam creaturam, the idle and unprofitable servant, that superfluous creature, and cast him into utter darknes.

CHAP. V.

The second way of unjust getting. viz by fraud, or close thest. the lawful wayes of acquiring. 1. By gift. 2. By inheritance. 3. By industry wherein are to be valewed. 1. Labour. 2. Hazzard. 3. Charges. Of right, by damage. Of mony, the measure of contracts,. Close theft is. 1. In contracts. 2. Out of contracts. In contracts, is 1. By selling that which cannot be sold, as, the gifts of the spirit, things annexed to spiritual offices, things consecrated to God benefits, as loane of [...] &c. 2. When there is not a proportion between labour and praemium. 3. About buying and selling, in respect of. 1. The measure. 2. The commodity. 3. The price.

[Page] VVE are now to come to the second part of unjust getting, which is by fraud, or close theft, which is properly and usually called Furtum, theft. But first we must shew the lawful wayes of acquiring, to which theft is contrary.

1. A man may come to have a right, Donatione, by donation or gift. Nunquid dabitis Lawful wayes of acquiring. mihi de substantia vestra? Will you give me of your substance? saith Job, and this1. By [...]. which is given must be our own, and not another mans.Job 6. 22.

2. By inheritance, Haereditate: as may be gathered, by Abrahams reasoning, when2. By inheritance. he had no son, Ecce servus meus haeres erit, Lo my servant shall be my heir. And God took order in the law, that a mans estate should descend to his children, both sons and Daughters; so that the Lex salica, the Salique law in France is a foolish law, and against both the law of God, and the law of Nature: and when our Saviour John 4. 38. saith, I have set you to reap where you have not laboured, he sheweth that there is power to convey, not onely our lands, but also our labours to others, who may hold them by a good tenure. 1. Donatione. 2. Haereditate. 1. By gift. And 2. By inheritance.

3. By industry and pains, a man may have a right to those things which he hath3. By industry, wherein are to be valued, neither by gift, nor inheritance, and that in a threefold consideration, viz. In respect of his 1. Labour. 2. Peril or hazard. 3. Cost or charges, which he may lawfully value, in any contract, as in buying and [...].

1. In respect of his labour. Therefore Laban told Jacob; It was no reason, he

1 Labour.

should serve him, and labour for him (though he were his brothers son) and have nothing, and therefore saith he, tell me what shall be thy wages. Whereby it plainly appears, that labour requires, Compensationem, a recompence. Our Saviour saith, Dignus est operarius mercede, The labourer is worthy of his hire. There is a rule of equality to be observed. [...], saith the Apostle, that there may be an equality. So

2 Cor. 8 14.

there is an equality between opus & merces, the labour and the reward, and therefore

[...]. 24. 15.

God commands, that the wages of the labourer be not detained, and if it be detained, it is peccatum clamans, a crying sin. So that he is a thief, who detains the reward of him that takes pains for him.

2. In respect of his peril and hazard, which may be estimated, and so ought to

2 Hazard.

be. Caleb made Proclamation, that whosoever can get Kiriath Sepher (which was

Josh. 15. 26.

a well fenced City, and hard to be won) should be rewarded, and when Othniel won

1 Sam. 17. 25.

it, he had his daughter for a reward: The same course took Saul, when Goliah the Philistim came to defie Israel, he that will venture upon that Philistim. [...] be my son in law, and shall marry my daughter, &c. and when David slew the Philistim, he had Sauls daughter. The like we finde about Jebus, which held out against David; He that getteth Jebus, shall be Captain of the host, whereupon Joab went up [...], and

1 Chro. 11. 16

was made Captain. And for this cause it is, that because the Merchants [...] is greater then the Husbandmans, because the one ventures onely his seed, the other his estate and life, therefore his gains ought to be greater.

3. In respect of his cost and charges. Thus Joseph having been at charges, in laying

3 Charges.

up corn, and providing houses for Granaries, and furnishing himself with more [...] was needful for [...] alone, onely in bonum publicum, for the publick good, might therefore sell the corn at a price answerable to his charges, which they call multiplicem usuram, a multiplied usury; and so we finde God, allotted to Cyrus, when he

2 Chro. 36. [...].

gave him all the kingdoms of the earth, that which they call, usum preciosum, a most rich reward.

Besides these three which arise from Industria, industry and pains, there are two more. 1. Damnum or Detrimentum, dammage or losse. For if a mans beast feed in 1 Damage. another mans field or vineyard, he shall make satisfaction. 2. Money, which is praetium Exod. 22. 5. 2 Money. indeed, for money answereth all things, and so God appointed that it should beEccles. 10. 19. the ground and measure of buying and selling under the law, and gave rules accordinglyLevit. 25. 14. & 27. 18. in buying and selling.

These things premised, we come to that in which is Furtum occultum, close theft, [...] close theft. which is either in contracts, or out of contracts. In contracts, theft is committed, either about things which cannot or ought not to be sold, or about things which may be lawfully bought and sold.

1. In contracts of the first sort a man may commit theft. [...] Contracts.

When that is sold which cannot be sold, because it cannot be valued, being of a [Page] higher nature then gold or silver, as the grace of God, or gifts of the Spirit.Acts 8. 20. When Simon Magus would have bought the gift of the holy Ghost, s. Peter (abhorring his motion) said, Thy money [...] with thee: this ever since had the denomination of Simonie from him.

2. Of the like nature to spiritual things (which cannot be valued for money, and therefore cannot be sold) are also those which are annexed to spiritual things, and therefore cannot be transferred but to those which have those spiritual things, as cure of souls, right of receiving tithes, &c. which are annexed to the order of Priesthood, and therefore cannot be sold.

To this Head may be referred the converting of things to a common or [...] use, for gain, &c. which are consecrated and appropriated to sacred and spiritual uses. Such theft was committed by them that bought and sold in the Temple (a place appointed for prayer and divine worship) whom our Saviour drove out of the Temple, and tels them, they made the house of God a den of theeves. For though it were lawful for some to sell, and others to buy what they needed for sacrifices or offerings in the Temple, yet to buy and sell in that place, consecrated to God (which they did, thereby to get the greater price) was unlawful, and therefore Christ cals it theft.

And as Simonie is committed thus, in re sacra, in selling of holy things, so there is a kinde of Simonie in selling of Justice, which is a sacred thing: and therefore s. Augustine and s. Ambrose say, that Quid dabitis mihi, ut faciam justitiam? what will you give me to do justice? is all one with Quid dabis mihi ut vendam tibi Deum? whatEsay 5. 23. will you give me to sell God to you? Therefore the Prophets cry out against these,Mic. 7. 3. that justifie the wicked for a reward, and against Judges that ask reward. And we seeActs 24. 27. this sin in the Apostles times, Foelix hoped for monie from S. Paul, to acquit him.

A third thing to be comprehended under, Selling that which cannot be sold, is the selling of gratuita beneficentia, what ought to be freely and liberally given without reward. Thus for an Usurer to sell the loan of money, is Vitiosus contractus, an unlawfulPsal. 112. 5. & 37. 21. contract. The Psalmist makes it a note of a good man to lend freely, and our Saviour bids us lend freely, [...], looking for nothing again; and that we mayLuke 6. 35. not think we shall be losers, he addes, your reward shall be great, and ye shall be the children of the highest. Gratuitum & mutuum, loan, and no hope of recompence, must go together. Hee that doth inscribere pretium liberalitati, set a price upon his liberality, corrupts the vertue. For as Donatio liberalis est alienatio, sine omni mercede in aeternum; Giving is a free alienation of our right to a thing for ever, without recompence: so Mutuatio est liberalis alienatio, sine omni mercede ad tempus, Lending is a free alienation of a thing for a time without any recompence: both lending andPsal 112. 5. giving ought to be free. A good man is merciful, and lendeth. If his lending be with expectance of reward, the vertue of mercy is utterly lost.

2. In things that may be bought and sold, because two things are required in contracts.2 In labour, and the reward of it. 1. In some there is Labor & merces, the labour and the reward. 2. In others Res [...] & pretium, the thing prized, and the price: therefore there may be theft committed in all these. 1. About the labour and reward, when either of these is wanting, or where an equality between them is not observed. The Magistrate hath tribute paid him for his care of the publick, and the Levites portion is due for his service at the Altar. Now if they kill the fat, and cloath themselves with the wooll, and instead of feeding the flock, care onely for feeding themselves, they areEzek. 34. 3. as the Prophet calls them, Companions of theeves and robbers: Fures officii, theeves in their office.

So when a Scholar hath Pretium sapientiae, the price of wisdom, the reward ofProv. 17. 16. study; if he have not curam sapientiae, a care to attain wisdom, by taking pains in his studies, he is Fur, a theef in study, because there is not an equality between the reward and his labour. So on the contrary, if any of these do labour in their place, they must have their reward, and it is theft to defraud them of it, for the labourer is worthie of his hire: yea, the labourer in Gods Vineyard must have Decorum pretium, aDeut. 24. 15. goodly price, or a rich reward, (as may be gathered by the contrary from that in Zach. 11. 13.) there must be a proportion between the labour and the reward: He must have a reward, and that a liberal reward. God required that a servant, whichDeut. 15. 14. after six years service was set free in the year of Jubile, should be furnisht liberally at his departure: and if for bodily service such a free and liberal reward be due, much [Page] more for the service of mens souls: to defraud such therefore of their reward, or to pinch them in it, is theft.

2. As theft may be committed in those contracts, where there is Labor & praemium, labour and reward; so in those other, where there is praecium & res appreciata, In buying and selling. as in buying and selling, wherein are to be considered; 1. Mensura, the measure. 2. Merx, the commodity sold. 3. Praecium, the price. In [...] which a theft may be committed.

1. For the measure, if we thereby understand, that which is the measure of all commodities1. The measure viz. Money. & their value, viz. Money. Here may be a kinde of theft, either bycorrupting the measure, when men do [...] pecuniam, counterfeit money, or mingle a baser substance with the mettal, whereby as the Prophet complained, The silver is become Esay 1. 22. drosse; contrary to which was Abrahams practise, who when he bought the field of Ephron, He weighed him 400 [...] of silver, currant money with the Merchant. Or by clipping and lessening it in the weight or quantity; for God appointed under the law, that the shekel should be of just weight, containing 20 Gerahs. Whosoever therefore do adulterate money in the quality or goodnesse, or lessen it in the weight or quantity, make a general disproportion in all contracts, and bring in an universal confusion, commit theft, and in civil societies are punisht Vt [...] majestatis reos, as men guilty of treason.

Again, if by measure, we understand that standard whereby the commodity to be sold is to be measured, to lessen or falsifie, this is theft; and therefore the law commands a just weight and ballance: and the Scripture saith, that false ballances, and diverse weights or measures, are abomination to God. But this properly comes under the next branch, when the buyer is couzned, in the quantity of the commodity which is sold.

2. For the Merx, the commodity sold, theft may be here divers wayes committed.

2. The commodity.

1. In the substance of it, if it be false or counterfeit, or mingled and mixt with other

In the substance

things, the Prophet Amos reproves them that sold quisquilias frugum, the refuge of wheat; and Esay speaks of wine mixt with water. Thus the wares may be corrupted

Amos 8. 6.

in the substance.

Esay 1. 22.

2. In the quantity, it is plain theft, when a false weight, or a deceitful ballance is

Quantity,

used, which Solomon saith are an abomination to the Lord.

Levit. 19. 34.

3. In the quality, when there is some fault in the commodity, which the seller

Prov. 20. 10. & 11. 1.

knows, and either declares it not to the buyer, or abates not the price accordingly:

Quality.

this is theft, condemned by the Councels, as turpe lucrum, filthie lucre, and forbidden by God himself, under the name of deceit, or false dealing, Levit. 19. 11. Ye shall not steal, or deal falsly, &c.

4. Lastly in the manner of uttering it. When the seller takes advantage of the ignorance

Manner of uttering.

of the buyer, and seeks to over-reach and deceive him. Jacob would have his sons to take no advantage of an oversight in another, when they found [...] money

Gen. 43. 12.

in their sacks mouthes, Take double monie with you, and carrie it again in your sacks,

Levit. 19. 1.

perhaps it was an oversight. The Prophet reproves those that devised how they

Jer. 9. 5.

might go beyond their Neighbour; and the Apostle [...], See that no man go beyond

1 Thess. 4. 6.

or defraud another, [...]; and he gives a [...] reason, for God is the avenger of all such; though they may deceive men, yet they cannot deceive God. This is all

Luke 19. 8.

one with Stellionatus, grosse couzening, such as Zacheus had been guilty of, and [...] at his conversion, promising to make four fold restitution, as knowing else he could not be forgiven by God: [...], If I have overreached or couzened any, I restore him four fold.

3. For the price; herein also theft is committed, when the price is not given, but

3 The price.

men work upon the ignorance or necessity of one another; for men must not think when they come to buy and sell, that they come to a spoil, where they may catch what they can get: Solomon reproves those that [...] a commodity, or undervalue it for their own advantage; It is naught, it is naught, saith the buyer, but afterwards,

Prov. 20. 14.

when he is gone, he boasteth of his penny-worths. And the Prophet pronounceth

Amos 8. 6.

a woe against those that sell the needie for shooes; which is by Expositors said to be, When men being in need, so that they must have mony upon any tearms, the buyer will wring them so hard, that they shall have life or nothing for the ware. [Page] This the Prophet Micah cals Hunting our brother with a net. Such frauds as these are

Mich. 7. 2.

severely forbidden in Scripture: Under the Law, whosoever had deceived his brother,

Levit. 6. 5.

was to make restitution, and to adde a fifth part in the day of his trespasse offering. The Psalmist tels us, None shall be admitted to stand in Gods holy place, who

Psal. 24. 4. & 15. 4.

hath sworn deceitfully. Nay so far we must be from this, that if any swear to his own hurt, he must not change: And s. Peter makes it a note of our new birth, to lay aside

1 Pet. 2. 1.

all guile, [...], Laying aside all guile, &c.

CHAP. VI.

Of theft out of contracts. This is 1. In the family, by 1. Purloyning. 2. Mispending. 3. Idlenesse. 4. Withdrawing ones self from service. 2. Without the family, is 1. Of things consecratea: by Sacriledge. 2. Of things common, and those either publick or private. Of theft personal and real. The aggravation of theft, in regard of the poor, &c. Against enclosing of Commons. The conclusion, about unlawful getting.

NOw of thefts that are without contract, these are either Domestica, within the family, or forinseca, without.

1. The first, of, or within the family; as a bad servant. For Fur domesticus, fur maximus est, the domestick thief is ever the greatest thief; and the reason is, because of the trust he receives. And such an one may be a thief, these four wayes.

1. Intervertendo, by purloining their masters goods, or (according to the sense of

Tit. 2. 10.

the word) by turning the profit out of his, into their own purses. This was the

Luke 16. 6.

2 Reg. 5. 22.

unjust Stewards act, and Gehezies; and the text saith, that Judas (one of our Saviours

Jo. 12. 6.

Disciples) was a thief, because he diverted privily somewhat to his own use, out of the bag: this is furtum domesticum, theft within doors.

2. Dissipando, by wasting and mis-spending his goods, in drunkennesse, riot, and

Deu. 21. 20.

other excesse: Like that servant, that in his Masters absence began to smite his fellows,

Prov. 29. 3.

Luke 16. 1.

and to eat, and drink, and to be drunken. And the prodigal son, that spent his

12. 45.

fathers estate upon Harlots.

3. Torpendo, by consuming his estate by idlenesse: this is Fur laboris, one that steals

Ephes. 6. 6.

his labour from his Master, and by that means wasteth his estate. For servants should

Luke 17. 9.

not do eye service only, or that which they are commanded alone, for that is not thankworthy; but labour faithfully, and be as provident for their Masters, as they should be for themselves. But if instead of doing faithful service, they grow negligent and idle, they are within the compasse of the breach of this Commandement. The Wife

Prov. 18. 9.

man saith, that He that is slothful in his work, is even the brother of him that is a great

Mat. 25. 26. 30

waster, and shall receive that doom, Thou wicked and slothful servant, &c. Cast that unprofitable servant into utter darknesse, &c.

4. Lastly, Subtrahendo se per fugam, by withdrawing himself from his Masters service, and becoming a fugitive, robbing his Master of his service; for a servant is part

Eccl. 2. 7.

of the Masters possessions. Though Agar served a hard Mistresse, and thereupon left

Gen. 16. 6. 9.

her service, yet the Angel sent her back, and bad her humble her self. And though s. Paul could have been contented to have retained Onesimus, yet because he was Philemons

Phil. 13.

servant, from whom he had fled, he returned him back.

Theft without the family is either of things consecrated to God, and this is calledTheft without the family. Sacriledge. Sacriledge. things common and prophane.

1. For the first; there was a Law for it, That if any should by ignorance take awayLev. 5. 15. things consecrated or holy to God, he should bring a trespasse offering. The Apostle matches it with idolatry, Thou that abhorrest idols dost thou commit sacriledge. GodRom. 2. 22. himself immediately punisht this sin, in Ananias and Sapphira, and that with capital punishment, with death, and that a sudden death, giving no time for repentance; thereby to shew how he hated this sinne, and what a severe avenger he is of it. It is noted of Abimelech (though a King) that hee took seventyJudges 9. 4. pieces of silver out of the temple of an Idol, his god Baal-Berith; and what followed appeares in the same Chapter, Hee was slaine by a woman with a v. 53. piece of milstone which broke his scull. Athaliah the Queen, with her sonnes, [Page] had broken up the house of the Lord, and took the things that were dedicated to God, 2 Chron. 24. 7 23. 15. and gave them to [...]; she was drawn out of the Temple, (the place she had24. 7. [...],) and then slain, and her sons had no better end. The alienating of the sacred vessels of the Temple, and applying them to prophane uses by Belshazzar at his feast in Babylon, caused that terrible hand-writing on the wall; which made all his [...] to shake, and foretold him, that the Kingdome was translated to Dan. 5. 2. the Medes and Persians, which hapned presently after, for he was [...] that same Vers ult. night.

2. Theft of things prophane or common, is either, 1. Of such things as are publick.Publick theft. Or 2. private.

1. Publick, when things belonging to the Publick State or Common-wealth, arePeculatus. stolne; as if one rob the Exchequer, &c. And this is called Peculatus, when the King is robbed, or any thing stolne out of a publick place; such also were those Balnearii fures, that stole out of the Bath (a publick place) the clothes of them that were bathing. And to these may be added, such as receive monies out of the publick treasury, and convert it to other private use. Such were the Priests2 Kings 12. 15 in the time of [...], who received every mans half shekel, brought in upon the Kings Commandement for the repair of the Temple, but neglected the reparation: whereupon an other course was fain to be taken; a Chest was provided with a hole in it, into which every man put his money for that use.

personale, of living things, as 1 Men, 2 Beasts.
2. Private theft is either Furtum

Private theft, personal and real.

reale, of things inanimate.

1. The stealing of men, is called Plagium, and such theeves Plagiarii. This sin was punished with death, by the Law, He that stealeth a man and killeth him, Exod 21. 16. shall dye the death; yea, if he were onely about such a thing, he was to dye forDeut. 24. 7. it. Saint Paul accounts it so great a sinne, that he reckons Man-stealers among1 Tim. 1. 10. Gen. 40. 15. Whoremongers, Buggerers, Perjured persons, and other the most grievous sinners. This was part of Judas his sin, who sold his Master for thirty pieces of silver, thoughMatth. 26. 15. withal there was herein a betraying him into the hands of his enemies who he knew would pu him to death.

2. The stealing of beasts is called Abiegatus, and the men Abigei, stealers of cattel; such were the Sabeans and [...] that took away Jobs Oxen, his Asses, and Camels.Job 1. 15. 17. Against this we have an expresse law, wherein the offender is to restore in someExod. 22. 1. cases four fold, and in some five fold.

2. Reall theft, is the stealing of things inanimate, that have no life, as ofExod. 22. 7. Money, [...], Apparel, &c. for which the offender by the Law was to restore two fold.

Thus we see the several sorts of theft. Now all these are aggravated, in regardThe aggravation of all. of the person against whom they are committed; as to rob the stranger, the poor, the fatherlesse, or widow: this brings a greater curse upon the finne, and makes it become peccatum clamans, a crying sin; If they cry unto me (saith God)Exod. 22. 21, 22, 23. I will surely hear them. Therefore there is a special prohibition against taking aDeut. 24. 17. pledge of the Widow, and Job mentions it as an act of men transcendently wicked,Job 24. 3. [...] drive away the asse of the fatherlesse, and take the widows oxe for a pledge. And Solomonn advises, Not to enter into the field of the fatherlesse, for their Redeemer Prov. 23 10. is mighty, and he will pleade their cause with thee. 11.

And here, partly under this Head, and partly before, cometh in the Enclosures Against enclosing of Commons. of Commons, which may well be reckoned among those peccata clamantia, crying sinnes: For this theft is aggravated by this circumstance, that it is against the poor.

For as when Countreys were first seized upon, and possest, and the first partition was made, [...] man had his own peculiar, distinct from other mens; (as Caleb had Hebron allotted him by Joshua,) which became their inheritance. So there wasJos. 14. 13. 14. consideration had of that protestation of God, That there should alwayes be some poor among their brethren, as objects of their charity and mercy, and therefore there was left for them a division of Lands in Common, whereupon they might [Page] live, which ought not to be alienated: for God takes order under the Law,Deut. 19. 14. that those ancient Land marks should not bee removed, which they of old time had set: and there is good reason for it, because all the parties therein concerned cannot at once be pretent, and therefore the right cannot be alienated; for all the poor from the beginning to the end, are interested herein; and those that are not born cannot consent to any such act. Hence God appointed (to shew the greater detestation of this sinne, and to deter the people the more from attempting any such matter) that the curse should proceed out of their own mouthes. All the congregation was to curse them that did any such thing. Solomons censureDeut. 27. 17. against such as remove the Land-marks, is, That GOD himself will pleade the cause with them. The Prophet Hosea when hee would set forth wicked Princes by as odious a comparison as hee could, saith, they are like those that remove Hos. 5. 10. the land-marks. How odious this was, may appear by the setting up every where Metas terminicas, upon the borders; and the imprecations against them that should remove them. The Prophet Micah threatens it as a great judgement upon a people, and which should bring doleful lamentation upon them, that the portion of Mich. 3. 4. the people should be changed, and their fields divided, &c. And Job though without the Law, yet saw so much, that he reckons this among the practises of wicked men, to remove the land mark Job 23. 2.

And thus much for the wayes of unjust getting, and the several sinnes committed therein.

When we begun to speak of the act of theft, we shewed that it might be either in the unlawful getting of riches, or in the unlawful use of them; and the several wayes of lawful getting we reduced to two heads. 1. Furtum, theft, which is getting by deceit. 2. Rapina, which is by violence. They are distinguished by Nazianzen thus; in the one there is [...], manus injecta, the laying on of hands, whereby a thing is taken by violence, In the other [...], a compassing by [...] or deceipt. Now whatsoever is got either way, is not to bee accounted as a [...] from God: And therefore Chrysostome upon that petition in the Lords Prayer for temporal things, (Give us our daily bread) saith, Habere convenit etiam malis, habere autem de manu Dei, sanctis tantum, the wicked may have these outward things, but to receive them from the hands of God, as blessings from him, is peculiar to the Saints; for Deus parare non vetat, sed cum peccato parare, qui enim cum peccato parat, ei diabolus dat quod manducat, non [...]: God forbids us not to get them, but to attaine them with sinne; for what any attains by sinful means, he receives it as a gift from the Devil, not as a gift from God, nor can he justly make this petition to God; and he that thus receives his daily bread, receives also [...], a pledge of some judgement that shall [...] him.

CHAP. VII.

Of the vertues opposite. 1. Just getting. 2. Restitution, commanded both in the Law and Gospel. That we must make restitution, not onely of what is unlawfully got, but of some things lawfully got. As 1. Of what belongs to another by gift. 2. Of things deposited. 3. Of things found. 4. Of things lent. 5. Of what will prejudice the publick, if it be detained for our private benefit.

OPposite to this vice of unlawful getting, is the vertue of just getting:Of the vertue of just getting. which is the subject wee are now to handle. It is called studium honeste rem parandi, an endeavour to get by honest meanes, where men doe [...], grow rich without fraud. Concerning which every man ought to bee perswaded, that as Solomon saith, A little which the righteous hath, (viz. which is got by lawful meanes) is better then the great revenues of the wicked Prov. 16. 8. (got unjustly.)

[Page] The Apostle sets both down together in one place, where speaking of covetousTim. 6. 5. men, who set themselves to get by any means, he saith, they are men of corrupt mindes, and destitute of truth, and gives the reason, because this is their position, that gain is godlinesse: gain got by any means they count lawful, let men say what they will, they applaud themselves in their unjust gains; like the Heathen that said, Let me have the money in my bag, and let the people call me piller and poller, or what they will. But in the next verse he shews the practice of just getting, when a man can invert the proposition, and say, that [...] is gain; accounting onely that the true gain, which is got in the way of godlinesse. This is indeed the true gain, which is got according to Gods prescript, not by mans over-reaching; when a man can sayGen. 43. 12. concerning all his gettings, as Jacob did to Laban; call me to account when you will,Gen. 30. 33. Cras respondebit pro me justitia mea, my righteousnesse shall answer for me in time to come.

Now though to this vertue of just getting, it belongs, to keep and preserveOf Restitution. us from evil and unjust dealing; yet because the World is full of it, and most men have mentem malam, a corrupt minde, and run on in an unjust course of acquiring, till the conscience bee touched and awakened, whereby they are stopt. Therefore to this must bee added a second vertue called Restitution, which is absolutely necessary if a man have over-shot himself in the way of unjust getting.

It is one of the most frequent and principal common places throughout the Fathers. saint Augustine sets down this for a Canon, Non remittitur peccatum, nisi restituatur ablatum, the sin of an unlawful purchase, or getting, is never pardoned, unlesse restitution be made of what is unjustly got.

The ground of this is laid both in the Old Testament, and in the New. In the Old, God appointed, that he that had trespassed against his neighbour, should confesse his sin and make recompence, adding a fifth part more. Agreeable to which isNumb. 5. 7. that speech of Zophar, before the Law, He shall restore his labour and devour no more, Job 20. 18. according to his substance shall his restitution be, &c. The reason is added in the next verse, For he hath undone many, and spoiled houses that he never built. And as this was known before the Law, so we finde it practised under the Law. For after the return from Babylon, when divers had oppressed their poor brethren by usury, &c. Nehemiah gave order, That they should restore their lands, and vineyards, Neh. 5. 11. 12. and houses, and the hundred part of the money, the wine and the oil which they 13. exacted of them. And they said, We will restore and take nothing of them: Whereupon he called the Priests and took an oath of them, that they should do according to this promise. And Nehemiah shook his lap, and said, God shake every man from his house and from his labour, that performs not this promise, &c. to which all the congregation said, Amen.

If we come to the Gospel, S. Paul gives a general rule, to render to every man his Rom. 13. 7. due; and in the repentance of [...], this was one part, which he publickly protestsLuke 19. 8. he would perform, [...] if he had wronged any man by couzenage, forgery, or falsehood, he would restore him four fold.

And as restitution must be of goods [...] gotten, so also there is a restitution to be made of some things, which are got by a lawful contract.

1. As first of things which belong to another, by donation or free gift, they must be restored, God takes order, that the inheritance shall be given to the first born, thoughDeut. 21. 15. he were by a wife not beloved, because of right it belongs to him.16.

2. Of things which are committed to our trust, the Depositum must be restored. So under the Law, If any man did deliver money to his neighbour to keep, or Ox, or Exod. 22. 7. 10 Asse, &c. he must make restitution to the right owner, or else there is a violation of Justice.

And with these Depositarii to whom things are committed in trust, are likewise to be reckoned, Fiduciarii (as the Civil Law cals them) Trustees, such as are put in trust with children and their [...], while their parents are living, or Tutors and Guardians after they are dead. They must make account for the Depositum, the thing committed to their charge. For the latter, we have the example of Mordecai, entrusted with Hester, his Uncles daughter, the text saith, he brought [...] 2. 7. [...] her up, as if she had been his own childe, which is the utmost that could be expected. [Page] And for those that have charge of children during their parents lives, as Masters and Tutors, they must according to that of Solomon, utter and write to them many times excellent things in Counsel and knowledge, &c. They must diligently read to them, and instruct them, and give a true account to their parents of what they receive for their use, and not with the unjust Steward write down 50 for 80.

The same also belongs to Executors, [...] such as are put in trust with administration of the goods of the dead, and to Feoffees entrusted with conveyance of lands, or disposing of them to pious uses. David was entrusted by Jonathan with his posterity,1 Sam. 20. 15. and he promised not to cut off his kindnesse from his house for ever, which trust we finde, he accordingly performed, when after the death of Saul and Jonathan, he enquired2 Sam. 9. 1. if there were any left of the house of Saul, to whom he might shew kindenesse for Jonathans sake. The contrary practise we finde in those wicked husbandmen, in the parable of the vineyard, who when the Heir was sent to receive theLuke 20. 14. fruit, said among themselves, This is the Heir, come let us kill him, [...] the inheritance shall be ours, for which we see how grievously they are threatned, and what a woe the Lord of the vineyard denounces against them.

3. With those things which go, sub ratione [...], under the name of trust, are joyned such things as go sub ratione inventi, as strayes, of which the law is, If thou meet thine enemies ox or his asse going astray, thou shalt surely bring it back to him again; Levit. 6. 4, 5. or if thou be far from him or knowest him not, thou must keep it, till he seek after it, Numb. 5. 8, 9. and then restore it; and if the owner never come for it, either by ignorance, not knowing where it is, or by [...], not requiring it, we must not convert it to our own use, but restore it to his kinred, or if he have no kinred, then it must be given to the Lord, to be imployed in pios usus, for pious and charitable uses.

4. To these may be added those things which are lent. As, 1. those things the use whereof is freely given us for a time, these must also be restored; for as S. Augustine saith, tametsi benigne dimittitur, tamen non injuste repetitur, although it were freely lent, yet it may be [...] demanded again; and therefore he that restores not what is lent, is unjust: God took order under the law, that it should not onely be restored, but also, if any hurt befall it, it shall be made good, and if it perish, another shall be given Exod. 22. 14. for it. 2. For those things that are hired, and not freely lent, order is also taken for their restitution; It shall be restored if it perish not, and if the owner be by, it shall not Exod. 22. 14. be made good, for it is a hired thing, it came for the hire.

And because the unfaithfulnesse and breach of trust in men hath brought in writings, as Bills, Obligations, Pledges, Sureties, &c. therefore even for them also hath God taken order in his word, that every one must perform, what he hath once undertaken. The Psalmist makes it a note of a good man, not to change if he have once sworn, though Psalm 15. 4. & 37. 21. it be to his own losse and hinderance; and for restoring the pledge, both the Law and the Prophets insist upon it; he that restores the pledge. &c. shall live, he shall [...] die: and e contra, for the surety, the Law was strict, he must not [...] spared, and the world wasExod. 22. 26. Eze. 11. 7, 12. & 33. 15. come to that passe, that they would take the garment of him that was surety, and let the other go free; therefore Solomon advises him that is surety, not to rest, till he hathProv. 22. 26. & 20. 16. discharged what he hath undertaken: and if he that is surety ought to be thus careful,& 6. 1, 4. much more ought he for whom he is surety, because the care and trouble brought upon the other is by him.

5. Lastly, in regard of the Commonwealth, there is an unjust detaining, when a man for his own private benefit, keeps back any thing to the detriment of the publick, in [...] case restitution is also to be made; therefore Solomon saith, that he that withholdeth corn, the people shall curse him, &c. And thus much for the several branches of this Vertue of restitution.

The Casuists, who are very copious upon this subject, and have involved the matter by many intricate and needles questions, have yet well reduced all to certain heads, comprized in a Distich,Reginald. [...] paenit. lib. 10. tract. 3. n. 135

Quis, quid restituit, cui, quantum, quomodo, quando,

Quo ordine, quove loco, quae causa, excuset iniquum.

We shall first premise a few things, for the better understanding of what follows. [...]. cas. cons. tract. 32. cap. 1

1. By restitution is meant, an act of commutative justice, whereby equal compensation is rendred, or satisfaction given to him from whom any thing is unjustly taken or detained, or who is unjustly damnified by another.

[Page] 2. The necessity appears by the [...] of Scripture already mentioned, whereinAddition 35. it is expressely [...], as necessary to [...] of sin, and so to salvation, necessitate Concerning [...]. This Should have been at fol. 475 The Casuists, &c. [...], though not [...].

3. If any ask the [...] why it is so little urged by our Writers, and Preachers, and the practise of it become such a stranger to us, seeing 'tis so necessary; I answer, that among many reasons that may be rendred, these two are apparent.

1. The abuse and mistakes about the doctrine of free justification, and about the

Ezek. 33 15. 18. 6, 12

difference between the Law and the Gospel, (of which some touch was given before)

Luk. 19. 8, &c.

for divers make the Gospel to consist of meer promises, as if all precepts were

See the fourth Addition p. 58.

legal, and that there could be no [...] remission, if any thing be required of us, though onely by way of qualification to make us capable, and not by way of merit: which as it is directly contrary to the whole current of Scripture, so it opens a gap to all libertinisme, and makes the whole duty of Christian obedience, and this of restitution in special, meerly arbitrary in relation to pardon, and therefore it is no wonder, that where such [...] are sucked in, that the practise of this duty is neglected.

2. The neglect and [...] of peoples examining themselves, and advising with their Pastors concerning the estate of their souls before they come to the holy Eucharist, few take their counsel and directions concerning their actions in particular, but content themselves to hear them in the pulpit, where they speak onely in general: hence people go on headlong in unjust courses without check of Conscience, and no restitution is made, but what Law enforces; whereas, if the Priest knew the state of his flock, restitution would be made, without any noise or breach of charity, or multiplicity of Law suits; and hence it is, that the Lawyer hath got this part of the Priests office, and all matters of restitution are removed from the court of conscience, forum conscientiae, where the Priest as Gods Delegate might determine things of this nature without trouble or charge to any, to the forum Civile, the courts at Westminst. where, by those Pests of the Common-wealth, unconscionable Lawyers, suits and quarrels are maintained, to the shame of Christianity, and the great hazzard of peoples souls.

Now for the particulars above mentioned, we shall resolve them briefly.

1. Quis, who is bound to restore? The answer is, 1. He that hath any thing ofExod. 21. 13 19. 22, 3. 14. 14. 15. 23. 1. another mans, by Loan, [...], &c. or that hath unjustly damnified another, either in the goods of his soul by scandal, &c. or of his body by wounding, maiming, killing, &c.Deut 19. 19. or of his [...] and good name, by slander and disgrace, or of his outward estate (which is most proper for this place) by theft, rapine, fraud, deceit, extortion, or any other unjust act: 2. All that partake with him, as causes of damnifying another; these are set so [...] that Distich,Thom. 2a. 2ae. q. 62. a. 7. [...]. l. 10. [...]. 3. [...]. 135.

Jussio, consilium, [...], palpo, recursus,

[...] mutus, non obstans, non manifestans.

Here are nine sorts of persons included as participating, some by words onely, asFiliucius tract. 32. cap. 1, &c. 2 Sam. 14. 30. & 12. 7. the four first, by whose command, counsel, consent, or commendation, another is induced to wrong his brother; others by fact, as the receiver, and the helper, and these concur by a positive [...]; others by a negative act, as they that hinder not, by word,Psalm 50. 18. or by deed, when they might and ought (ex officio, and not onely ex charitate) to have hindred, or do not manifest it after, when they are bound ex officio so to do. All such are tyed to restitution, if they be effectual causes of the damage. For the Rule of both Laws [...] and Canon is, Qui [...] dedit, damnum dedisse [...].

2. Quid, what must be restored? whatsoever of right belongs to another, or ifRom. 13. 7, 8. the thing be lost or perished, then the value, together with the fruits and profits, and [...]. 24. 13, 14, 15. the damages [...] by unjust detention.

3. Cui to whom? To the party [...], as the former places shew: but yet in [...]. 22. 13. 14 Levit. 6. 5. some cases, Interdum non est officium reddere quod acceperis, saith S. Ambrose, a man is not bound to restore what he hath received, as when the restoring will be to the hurt of the owner, or to the publick damage of Church or Commonwealth: thus a sword is not to be restored to a madman, but to him that hath the keeping of him. If the owner be dead, then to him, to whom his goods of right ought to descend, Numbers Matth 25. 41. [...]. 4. 27. 5. 7, 8. If the owner be not known, then to God, who is Lord of all; the Lord Paramount to whom it escheates, and to Christ the Heir of all, that is, to the Priest for Gods worship, Numb. 5. 8. and to the poor members of Christ.

[Page] 4. Quantum, how much? The whole damage, if it be certainly known, if it be doubtful, then as it shall be valued by honest and indifferent men.

5. Quomodo, in what manner? It may be either a by mans self, or by another, who is known to be honest and faithful; otherwise, if he [...] in his trust, this excuses not the party. 2. If the damage be secret, one may provide for his credit, by using a [...] to restore it, for he is not bound to open restitution, if he can do it otherwise. 3. IfLuke 19. 8. the whole be to be restored, it must notbe done by parts.

6. Quando, when? presently without delay, for otherwise the sin is continued and increased, so long as restitution is deferred: the negative precept (of not keeping that which is another mans) included in the affirmative, bindes semper, & ad semper. Say not to thy neighbour come again to morrow, saith Solomon. If it be meant of theProv. 3. 27. poor, to whom we owe onely ex charitate, it follows a fortiori, when any thing is due ex debito justitiae.

7. Quo ordine, in what order? Where a man is able to satisfie all, he is not tyed to any order? otherwise he must follow the Laws under which he lives.

8. Quo loco, in what place? This is not much material, when any question arises about this, the positive Laws determine it.

9. Quae causae excusant, what causes free a man from restoring?

1. The disability of the party; for as God in this case accepts of a willing minde,

2 Cor. 8. 12.

so oughtman: but this excuses onely, so long as he is not able.

2. The cession, or giving up of all his estate to satisfie his Creditors, this frees him

Cod. qui bonis cedere possunt: & ff. de cessione bonorum.

by the Civil Law, provided, that if he be able afterward, he satisfie to the full.

3. The expresse or tacit consent of the Creditor, provided that this forgiving be, 1. by him that hath lawful authority: 2. that it be free and not extorted.

4. When the present restitution might endanger a mans life, or damnifie him more then the other should have benefit thereby: this for a time may be a just cause to defer restitution.

5. Ignorance, not of the Law of restitution, for this noman ought to be ignorant of, and if he be, he ought not to take advantage by his own negligence, but of the fact, when a man knows not that he hath damnified another, provided, it be not grosse, [...] wilful and affected ignorance.

6. If there be a compensation made to the party wronged some other way, either by moneys, commodities in trading, &c. or by something equivalent to the damage; this frees him in foro conscientiae.

The larger explication of these particulars must be had from the *Casuists.

CHAP. VIII.

Of the second general, viz. unjust keeping. The right use of riches is, 1. in respect of a mans self: the sins opposite, 1. Parsimony, 2. prodigality; two degrees of it, 1. to spend unreasonably, 2. Above ones means. 2. Inrespect of others, viz. the poor, where we are to know two things: 1. How we hold our riches, or by what tenure: 2. What we are to conceive of the poor. A threefold necessity, 1. of nature, 2. of our person, 3. of our estate and condition. Several motives to communicate to the poor.

HItherto we have spoken of the right getting of riches, which is, when we have not encreased our estate, either by detaining from others, that which is none of ours, or by taking away from others, that which they have right to, but want power to retain, or by that which they call generatio pecuniae, the encrease of money, by usury; when our gettings are by none of these wayes, then are we just Lords and owners of what we have. It is well said, [...] justitia est condus, ibi Christus est Dominus, where justice is the layerup, there Christ is Lord of those goods, and of such we have a good tenure, but the devil is the Lord of what is got otherwise; S. Augustine Luke 8. 14, upon the parable of the seed saith, that worldly gains are thorns, and a thorn non [...] sine laesione, is not gathered without danger of [...], it may run into ones [Page] hands, and hereupon comes that proverb, Omnis dives iniquus, aut haeres iniqui, every rich man is either an unjust man, or the heir of an unjust man.

But now, when a mans estate is justly got, then in the next place, he is to take careOf the right use of riches about the use of it, which is the second thing to be considered.

This use respects, either a mans self, or others. Of the first the Wise man speaks,Eccl. 6. 7. when he saith, that all the labour of a man is for his mouth, (that is, for his own necessities:) Of the second the Apostle, when he exhorts the Corinthians to be rich in liberality, by considering the necessities of others. He offends against the first, who when God hath given him riches, wealth, and honour, so that he wants nothing for his soul Eccl. 6. 2. of all that he desireth, yet God gives him not the power to rule thereof, but a stranger eateth it: this is vanity and an evil disease. And he offends against the second, who looks onely at himself, and wants bowels of compassion to wards others.

These two uses are both comprehended by Solomon in two verses, Drink waters of Pro. 5. 15, 16. thy own cistern there is our own use; and then what follows, let thy fountains be dispersed abroad, and rivers of waters in the street, here is the use of others. The Apostle speaks of a double sowing, answerable to this two fold use of riches, a sowing to the Gal. 6. 8. flesh, and a sowing to the spirit, whether it be propter piosusus ecclesiasticos, for pious uses that concern the Church, and the Ministery, or propter usus civiles, for pious uses which concern the Common-wealth, as the relief of the poor, &c. Both uses may be best and plainlyest seen in Christs practise, who when he bade Judas dispatch, theJohn 13. 29. rest thought, that because he bore the bag, that Christs meaning was, either that he should he buy such things as were needful, that is, for their own use; or else that he should give something to the poor, which is the second use, so that by the words of the Disciples it appears, that those were the two uses of our Saviours purse; first, to provide things needful for themselves, and secondly to contribute to the necessities others, of these two uses we are now to speak severally.

For the first use which concerns our selves, we must know, that here is a doubleThe first use, which concerns our selves. extream to be avoided.

1. Niggardlinesse, or parsimony.

2. Profusenesse, or prodigality.

Two extreams to be avoided.

1. For the first of these. As a man may kill himself, and thereby become felo de se, and1 Niggardlines as [...], uncleannesse may be committed with a mans self; so there may be furtum Eccl. 4. 8. in se, theft against a mans self; for as the Preacher saith, there is one alone, &c. for whom do I labour, and bereave or defraud my self of good, quare defraudo animam meam? [...] is a fraud and theft committed against a mans self.

S. James tells such men their doom. Their rust shall be a witnesse against them, and shall eat their flesh, as it were fire: upon which place S. Ambrose saith, Esurentium est James 5. 3. cibus &c. it is the bread of the hungry that grows mouldy by thee, and the drink of the thirsty that sowres by thee; so that he is guilty of a double theft, against himself, and against the poor. Of this man, by the consent of Interpreters, [...] the Prophet Hosea, when he saith, that he soweth to the winde, and reaps the whirlwinde, Hos. 8. 7. the stranger shall reap the fruit of his labours.

The common plague of this sin, as the Heathen man observed, is, that Quod profunda hausit avaritia, when the prosound avarice of one, hath gathered much together, there shall come another, qui luxu pejore retundet, whose profuse vanity shall scatter it. And the hand of the Lord is often upon such men, by disappointing them of their ends; for wherea, their sparing is, either 1. that they may enjoy their riches in their latter dayes, when they are old, as the rich fool in the Gospel, who said, Soul, take thine ease, eat drink, and be merry, thou hast much goods laid up for Luk. 12. 19, 20 many years, &c. God disappoints them, (as it is in the next verse, this night they shall take away thy soul, and then whose shall all these things be, &c. or 2. that they may be kept therewith in the day of sicknesse: here likewise they fail of their ends, when they are in sponda languoris, upon their sick bed, they can have no comfort in theirPsalm 41. 3. riches, their wealth cannot ease them of their pain, they grow worse and worse, and ofttimes though they spend all their money upon the Physitians, as the woman that had the issue of blood, yet they are never the better, (as the Rabbins use to say) they shall not shift from the sick mans pallet, to the bed of health: or 3. that they may leave great estates to their children: in this also God often crosses them,Job. 20. 10. so that as Elihu speakes, Their Children shall seek to please the Poore: they [Page] shall be [...], as we see by common experience, that a prodigal son is usually the heir to a niggardly father.

2. The other extream, is profusenesse or prodigality. He that rightly uses his riches,2. [...] is, [...], a steward, and his work a dispensation, but he that runs into this extream is a prodigal, and his work is [...], wasting, he flings his money from him, as if he cared not for it, or were angry with it; as Seneca saith, Ita se gerit, ac si iratus esset pecuniae, he behaves himself, as if he were fallen out with his money.

As the inordinate desire of riches, began from that other [...], that lust mentioned in the foregoing Commandment, so lightly it ends in the same, when men spend what is unjustly got, in lusts and pleasures, vain and sinful, and sometimes monstrous and unnatural. And herein the prodigal, as well as the covetous, is fur sui, a thief of his own; for being profuse and prodigal [...], where he needs not, he steals from himself [...], what he may need, he wastes and consumes himself in superfluities, so that at last he wants such things as are necessary.

The Philosopher observed, that they which are [...], quick and eager in such things as concern themselves, and the satisfying their own lusts and pleasures, are [...], dull and heavy in any thing that is good; when any charitable or good work is offered to them, as the redeeming a captive, &c. they are very sparing and backward, though profuse and prodigal in other matters, as in a riotous supper.

But as we must remember, that as justice, justice must be our condus, our layer up, so we must have a promus, a layer out too, and who that is, the Heathen man tells us in that speech of his, [...], Temperance be thou my steward. And that to avoid this extream of prodigality, we must avoid that which is [...], the whetstone of ryot, which is nothing else but [...], vain glory, which if one can take away, he may know the Compasse of his own [...], and so shall never fall into this sin.

And although it be true which some may say, that how much soever they spend, yet they have enough, they are able to do it, though they do with the rich man in the Gospel, [...], fare deliciously every day, yet their abundance will notLuke 16. 19. excuse them from riot, seeing they are but stewards, and must give accompt to God of what they have, and how they use it. The Heathen man could say of those that spend profusely, because they have enough, that this is no reason, for (saith he) if you should allow your Cook a bushel of salt, for the use of your house, and he by putting too much into the pot, should make the Pottage too salt, if he should answer and say, he did it because he had enough, you would not be satisfied with such a foolish answer. No more will God, who hath given abundance to some men, be satisfied with their answer, that they spend riotously, and say they may do it, because they have enough.

And if this be a sinne, in those that abound and have [...], much more grievous is the sin of them that spend above their ability, whereby they spend that which is another mans, and run themselves into debt, to the ruine of themselves, and those that depend upon them.

Now of this [...], prodigality and excesse there are two degrees.

1. When they spend [...] unseasonably, upon no just occasion, dayly, or oftener then needs, as the rich Glutton, who fared deliciously every day.

2. When they spend [...] above their strength, which is, either above their means and faculties, further then their estate will beare, or else above their condition, (though their estate will beare it) of the former we have an instance in him that began to build [...], a tower, which he was not able to finish, of the other

Luke 14. 28.

in Nabal, who though he were rich, yet it was above his condition to

1 Sam. 23. 36.

make a feast like a king, it is not lawful though a man be able, to live above his rank and condition, much lesse if his purse will not reach. Therefore David

Psalm 69. 22.

prayed that his enemies table may become a [...] to them, because by excesse it becomes a snare both to the soul and body, to the soul which will hereby, despumare in libidinem, wax wanton, and to the body by bringing diseases upon it for as [...] saith, such shall [...] at the last, when the flesh, and their body is consumed,

Prov. 5. 11.

and not onely to soul and body, but to the estate also which is hereby wasted and consumed. Thus that speech of Zophar is made good, though (wealth, unjustly got) be [Page] weet in the mouth, and the covetous hide it under his tongue: though it bee

Job. 20. 13, 14 15.

sweet in the getting, (and we may adde, in the spending too) yet it shall be bitter at the last; Though he swallow down riches, yet he shall vomit them up again, God shall cast them out of his belly, &c. And thus much for the first use of riches, which concerns our selves.

2. Come we now to the second use of our outward estate, viz. That whichThe second se of riches, 1. Concerning others. concerns others. As we must provide for our selves, so we must give to the poor: we must sow to the spirit, and not spend all upon the flesh: and as we must drink out of our own Well, so we must let our Fountain run abroad. Now a dayes men sow onely to the flesh; though as we shewed before, this ground brings forth nothing but rottennesse and corruption; meat is for the belly, and the belly for meat, but God will destroy both the belly and it. But we must sow to the spirit, if weActs 20. 35. would reap eternal happinesse. Our Saviours saying was, Beatuis est dare quam accipere, it is a more blessed thing to give then to receive; and this it seems was his common saying. Those that are in want count it a blessed thing to receive, but he tells us, it is a more blessed thing to give; and the Apostle makes men rich by giving, Being 2 Cor. 9. 11. enriched in every thing to all bountifulnesse.

To stir us up the better to this duty, it is expedient for us to know:

1. How we hold our riches, or how we come by them.

2. What we are to think of the poor.

We must know two things.

1. For the first, we may see in Deuteronomy 26. that men may know that all they1. By what tenure we hold our riches. have is from Gods gift, God took order that they must acknowledge it by performing an homage to him. 1. The man must bring his basket with hisDeut. 26. 2. 10 first fruits, to the place where God should place his name, and the Priest must take it and set it before the Altar, and then he that brought it must say, A Syrian ready to perish was my father, &c. He must acknowledge that God brought him out of Egypt into that fruitful land, and that there was nothing in him or his progenitors, why God should deal so bountifully with him or them, and that in acknowledgement that he holds all he hath of God as Lord Paramount, he brings his first tenths as a token of his homage.

2. Having brought his basket before the Lords he must say, Sustuli quod sanctum Vers 13. est de facultatibus, vers 13. I have taken out that which is hallowed (viz. the fruits and first-fruits, &c.) out of my substance, I have not spent it upon my self, but have taken it out, and given it, ad usus Ecclesiasticos, for the Levite; and ad usus civiles, For the stranger, the fatherlesse, and poor, and that not as an arbitrary thing done of his own accord, but by necessity of duty, for he must say, he did it according to Gods commandement. So that we see here, every man must confesse, 1. that all he hath is held of God, ex libera elemosyna, as free alms from his hands. 2. That there is a rent, a duty to be paid, which is a tenth at least, for holy uses, for the priest and Levite, and the service of the Altar, and after that a second tenth for the poor, and 3. that both are due by God command.

2. For the second point, what we are to conceive of the poor, the Psalmist saith,2. What we are to conceive of the poor. that the man is blessed that judgeth wisely of the poor, men are apt to erre in their judgement of them, for the common conceit of them is, as of personspsal. 41. 1. that concern us not. To rectifie our judgement, we must judge of them, as God judgeth, whose judgement we are sure can never be reversed. How is that? As himself tels us in Deuteronomy, he hath taken this order, that there shall ever be some Deut. 15. 11. poor in the land; and there I command thee (saith God) (it is not counsel or advice) that thou open thy hand to thy brother, and to thy poor, and to thy needy in the land: so that the poor are appropriated to us, they are made nostri, ours: we cannot shake off this affixum, this hanger on, which God hath fastned upon us: and consequently he hath given strict precepts for their relief, 1. Negative, Non obsirmabis cor, Vers 7. thou shalt not harden thy heart against them, and nec claudes manus, nor shalt thou shut thine hand: we must neither be hard hearted, nor close fisted towards them,Vers 9. nay, there must not be an evil thought in our heart against them, [...] they cry unto the Lord against us, and it be sin to us, the wages whereof is death, as theVers 8. Apostle speaks. 2. Affirmative, Thou shalt open thy hand wide unto him, and shalt surely lend him sufficient for his need in that he wanteth. There is a double estate of the poor, some are so, that if any thing be lent, they can imploy it so that they [Page] can live thereby and pay it again. Others are so impotent, that lending will not help them; therefore God takes order for both, we must lend to the first, and give freely to the other. Our Saviour joyneth both together, Give to him that asketh, Mat. 5. 42. and from him that would borrow turn thou not away.

Again, s. Augustines counsel is, if we would have the word to fructifie in us, not to let thorns grow among the seed, but to [...] the seed with a hedge of thorns, which is the proper use of them, and this is, when our riches are bestowed in works of mercy, or else we must inserere verbum spinis, [...] upon these thorns, by relieving our poor brother. Here is a science to be [...], we must open our hand and lend him, or if that will not serve, we must give him. Thus we must graft, and then we may look for fruit in abundance.

Christ tells us, that God hath given us our talents to this purpose. Negotiamini Luke 19. 13 dum venio, Occupy or trade therewith till I come; we must imploy them for his advantage. Now this occupying is, as himself saith in another place, by improving our talent, and laying of it out for the use of the hungry, the Mat. 25. 35. 40 naked, and the sick, if wee expect the blessed reward from him: this is the best way of increase, and the surest way to binde him to reward us: For hee hath to this purpose made a new promise in the Gospel, that what shall be done to the least of these his brethren, he will account it as done to himself. As for those that the Wiseman speaks of, which have viscera crudelia, cruel bowels (the mercies Prov. 20. 10. of the wicked are cruel,) or as the Apostle speaks, [...] viscera, no bowels. orPhil. 2. 1. as saint John speaks, Viscera clausa, close bowels shut up, so that no fruit of1 John 3. 17. mercy comes from them; the love of God abides not in them, [...] can they expect any part of this reward.

Under the Law God took special order to meet with this sin; six years theyExod. 23. 11. were to plough and sow the land, and what should come of it, they were to gather in [...] themselves (the tenths both for the Priest and poor still deducted) but in the seventh year, they must let it lye, that the poor of the people may eat; and so they were to do for the Vineyards and Olives. And when they did reap theirLev. 19. 9, 10. fields, they were not wholly to reap the corners of their fields, nor to gather the gleanings of the harvest, &c. but must leave them for the poor and stranger. And by anDeut. 22. 1. argument a comparatis we may gather, that if when a man saw his brothers Asse go astray, or any harm befall him, he must not passe by, but help him, much more must he help his brother, if any weaknesse befal him.

Nor because our own necessities must be regarded in the first place, for our directionA threefold necessity. in this case, we must know, that Divines speak of a threefold necessity, which some reduce to two, including the third under the first.Tho. 2. 2. q. 32. a. 5. 6.

1. Necessitas naturae, the necessity of nature; thus every man is to provide for

Cajet. tom. 2. opusc. tract. 5. c. 6.

himself food, apparel, house room, and such necessaries to sustain nature.

2. Necessitas personae, personal necessity, which extends not onely to our selves, but to those also of our houshold, for which if a man provide not, the Apostle saith,

Navar. Enchir.

c. 24. n. 6.

he is worse then an Infidel.

1 Tim. 5. 8.

3. The third is necessitas status &conditionis. When besides the former, we would have wherewithal to live according to our state and condition, and this consists not in indivisibili, in an indivisible point, but admits a great latitude according to the several ranks, callings, and conditions of men. Thus if a man have 300 l. he hath as much as will serve him in his condition, and yet if another hath 3000 l. he hath no more then will serve him in another condition.

Now when a man hath what is necessary in the two [...] respects, then he must prefer the necessities of the poor, before his own in the third respect; for then that precept of Christ takes place, [...], give almes as much as yeu are able. [...] [...] quod [...], quantum potestis maximè, it a respondet [...]. That is, when the two first necessities are served: for if there be necessity either of our nature or person, we are not then bound to give, but of the surplusage, which we have over and above, unlesse it be in case of extream necessity of our brother, or of the publick necessities of the Church, (our own necessity not being present or extream) as those Corinths commended by the Apostle, who though they were [...], in deep poverty, yet they gave to their Hebr. [...] power, yea, and [...], beyond their ability. Deut. 16. [...]. 2 Cor. 8. 23.

[Page] Chrysostome gives this reason why we should part with cur money, in works of mercy, because else, saith he, we do not love it: For though covetousnesse be the love of money, [...], and they which are most covetous, have the most close bowels, and are most loth to part with it, yet he proves that they do not love it aright; for the true love of a thing is not amor concupiscentiae, to desire a thing for our own use, as a man loves meats and drinks, but amor benevolentiae, when we love a thing for it self, desiring its good: for the true act of love, is Velle ejus bonum, quod, vel quem amamus, to wish the good of that thing or person which we love; and therefore if a man love his money, he wishes well to it, Vt bene sit ei. Now the well-being of every thing is, when it is so, as God hath appointed; for the bene esse, the well being of every thing in the world is, Ita esse ut Deus ordinavit. Therefore if any man do wish an esse to his money, in that order which God hath ordained, then he wisheth the good of it, and consequently loves it; otherwise he wisheth the evil of it, and consequently loves it not. Now Gods ordinance is, that every thing that is good, should be [...], or sui diffusivum, of a communicative nature, diffusive of itself, and the end of money in special, is to be communicated, and so if we communicate it in a right manner, it attains the end for which it was ordained, and so we [...] that we love it. [...] a miserable case were we in, if the Sun should not communicate his heat and light to us, but should keep it to it self; or if the Earth should keep in her fruits, and not yeeld the same to us; we should say, this were contrary to their nature, and to the end for which they were made, and contrary to their well-being, as well as ours: and so it is contrary to the nature and end of money, to keep it to our selves, and not to communicate it to others.

Among many notes and signes of the Church, it hath pleased God to make choice of this one, as an infallible signe that we are true members of it, If we communicate to the Saints, [...], saith the Apostle, communicating to the necessities of the Saints. Here is [...], fellowship and communion. Again, this vertue is calledRom. 12. 13. liberality, by the Apostle; because that when we are Liberales, liberal and [...], we2 Cor. 9. 13. do liberare animam a vitiis, free our selves from vices. It is also called [...], a ministry, because it is a service we owe to the Saints, a debt or a rent we must pay to2 Cor 9. 1. them. Again, he cals it [...], a free gift, because it must be freely and readily given.2 Cor. 8. 19. Now a dayes men give nothing freely, rather do ut des, or do ut facias, is in use, men give to those that shall give to them, or they give to them that shall do something for them, but this is not [...], a free gift, which the Apostle requires: and [...] he calls it [...], a blessing; because by doing thus, this fruit shall come, the poor2 Cor. 9. 5. shall blesse us, and God also shall blesse us. Thus by all those several expressions of the Apostle, it appears, that the use of riches, is to have them communicated; and therefore if any do appropriate that to himself, which God would have common, he perverts the use of it.

Again, this use of communicating to others appears, in that good works are comparedGal. 6. 8. to seed, and doing good, to sowing. He that sows to the spirit, shall of the spirit Hos. 10. 12. reap life everlasting, saith the Apostle. And sow in righteousnesse and reap in mercy, saith the prophet. [...] parce seminat, parce metet, & qui seminat in multis benedictionibus, 2 Cor. 9. 6. metet in multis benedictionibus; He that sows sparingly, shall reap sparingly, and he that sows bountifully, shall reap bountifully. A man may so love his seed, that for pure love he lets it lye in his Barn, till Worms breed in it, and consume it; and then he doth amando perdere, by loving lose it: Therefore he doth truly love his seed, that doth projicere semen, cast his seed into the ground, which returns him fruit an hundred fold: this is truly amare semen, to love his seed. Thus we see if the temporal blessings of God be seed (as in truth they are) there must be a casting of them away and a scattering of them, that we may receive them again with increase.

And yet in this casting them we do not lose them, nor our right and interest in them, for when a man hath sowen an Acre of ground, if one ask him, whose is that seed, he will not say it is the grounds, but his that sowed it: so if a man could be brought to this perswasion, that semen est serentis, non recipientis, that what is sowen in works of mercy, is his that sowes it, and not the grounds on which he sowes it, he would not sowe sparingly. Thus we see the true state of riches, they are seed which must be sowen.

Now as the Husbandman doth credere illud quod non [...], beleeve that which he [Page] sees not, that when he casts in one grain, and sees it rot, and though many showres and suns do fall upon it, yet at last he beleeves an Autumn will come, and that he shall reap an ear for a [...]; so if God enlighten our eyes, and give us hearts credere quod non videmus, to beleeve what we do not yet see, we shall reap the fruit thereof, which shall be videre quod credimus, to see and enjoy what we beleeved; and so we shall finde, that this seed of good works, though at present it seem to be lost, and cast away, yet it is serentis, it belongs still to the sower, and that an Autumn or harvest will come, when it will return an hundred fold.

And thus we see the wayes of just getting, by lawful means, without deceit or violence; and when things are unjustly got, the necessity of restitution.

We have seen also the right use of riches, both in regard of our selves, against prodigality and covetousnesse, the two extreams; and also in respect of others, by bounty and liberality, and so we see what is forbidden or commanded in this Commandment.

CHAP. IX.

That this Commandment is spiritual. Of Covetousnesse: diverse reasons against it. The means to keep this Commandment. 1. Contentation. 2. To walk in our wayes, which that we may do. 1. We must have a lawful calling. 2. We must be perswaded that riches are Gods gift. 3. We must live according to our means. 4. Observe the rules for getting and using of riches.

ACcording to our former method, we must now show, as the third rule of extentThe third rule, That this Law is spiritual. requires, that this Commandment is spiritual, and looks at the heart. Christ saith, that thefts, covetousnesse, deceits, &c. come from the heart; and so all unjust gettingsMark. 7. 22. being of affinity with them, come from the same fountain, which fountain must be stopt or damd up, if we will be observers of this Commandment: and therefore the Apostle mentions the corruption of the minde first, and then covetousnesse1 Tim. 6. 5. after, when men account gain godlinesse.

If man had continued in the state of innocency, his desires both natural and oeconomicalOf covetousnes would have been ruled and guided by reason; but by the losse of that estate, the minde or rational part, which should be guide of his actions is corrupted, whereupon his desires are irregular and immoderate, so that he comes appetere [...], to desire fulnesse and [...].

The belly hath an appetite beyond that wich is sufficient for it: and so by the corruption of the minde, the appetite is unruly, whereby we are disquieted by continual craving. This within us, like the daughters of the Horseleech, cryes still, give Prov. 30. 15. give, bring bring, &c. Against which there must be one within us, that saith, there is enough: to which end there must be an [...], a self-sufficiency, or contentednesse of minde; for as [...], luxury or excesse, is the corruption of our nature, so [...], or contentednesse, is [...], the riches of our nature.

But now where there is [...], covetousnesse, or a desire of more, the Apostle1 Tim. 6. 9. shews us how the case stands which such a heart. 1. That such men will be rich, this they resolve upon, and because it holds especially in evil things, that quod volumus, valde volumus, whatsoever we desire, we do earnestly desire and long after it, in so much that as Solomon observed, even the slothful covet greedily all the day long, andPro. 21. 15, 16 what they desire they will get as quickly as they can: therefore such men will berich as soon as they can; and then, as the Wise man saith, He that makes haste to be Prov. 28. 20. & 20. 21. rich, shall not be innocent: and an heritage though it be quickly got at the beginning, yet the end of it is not blessed.

2. That because of this greedy desire, they fall into diverse temptations: the Devil sets [...], a temptation, some round sum, or great gain which he offers them, and then [...] a snare, wherein they are caught. He requires some small thing of them, nothing but a false asseveration, a few words, or a false oath, or with the unjustLuke 16. 6. steward, onely a dash of a pen to set down 50 for 80; thus the bait is laid to draw them into the snare.

3. That God seeing them thus resolved and willing to be catcht, he [...] them fall [Page] into the snare, in his just judgement, as a punishment of their inordinate desire of [...], and [...] inflicts further punishments, as that of the Preacher, He that loves money, shall not be satisfied with it; the reason whereof is, because the minde cannot beEccl. 5. 9. satisfied with any thing but God. And then from many desires, vers. 10. the covetous man falls into many cares; for when goods increase, they are increased that eat them, and what good comes to the owners thereof, but the beholding of it with their eyes; so that as his desires encrease, so do his cares, as we see in the rich fool, Quid edam? quid bibam? quid induam? What shall I eat? What shall I [...]? what shall I put on? Or if he be rich, then his care is, quid faciam? what shall I do? I have not barns enough; rich, but not rich to use it.

4. Besides this, he adds, that (being thus distracted with worldly cares) such men shall erre from the faith, not onely by falling into damnable errours, but by not beleeving, nor regarding either the promises or threatnings, or the Commandments of God. This was the punishment of Judas, who because he was covetous and defrauded his Master, for, fur erat & loculos [...], [...] was a thief and bore the bag, therefore,John 12. 6. as we [...] afterwards, he came to make so little account of Christ, or of the doctrine which he preacht, that to shew he beleeved it not, he sold his [...] for thirty pieces.

5. And from this which is very heavy, such men fall further, [...], into destruction and perdition. 1. Into destruction of the substance they have got. The Prophet Zachary speaks of a flying book, wherein were written the curses ofZach. 5. 4. God, which should enter into the house of the thief, and the swearer that swears falsly, and should consume the Houses with the timber and stones thereof, so that no good [...] shall come of what is unjustly gotten. And therefore the [...] man could say, If you would have your chest full of [...], and would have them to continue with you, see that you get them well, [...], whatsoever is unjustly brought into the house, hath no safety or sure footing, either God will take it from them, and as Zophar saith, they shall vomit it up again; or else he willJob. 20. 15. take them from it, by shortening their dayes, Non dimidiabunt dies suos, they shall not live out half their dayes. Dies Deiveniet tanquam fur, nulli autem it a [...] fur, ut furi, the [...] of the Lord will come suddenly as a thief, but to none so like a thief, as to the thief. But this is not all, for 2. they shall fall [...], into perdition of the soul [...]. 25. too. At the last day, they must hear that sentence, Go ye cursed into everlasting [...], &c. 35. 40. 45. such as have [...] taken any thing from others, non controvertitur de iis, there shall be no question of them, but they must go into perdition, and therefore they are not mentioned, nor is there any plea or excuse for them. As for those that have not given to others, they plead for themselves, and their plea is answered, non dedist is, you have not given to me, saith Christ, because you gave not to my brethren: but for [...], such as taken from others, by fraud or violence, there is no question made of them. [...] they shall [...] that true which the Prophet speaks, They have [...] themselves for an [...] of barley, and a piece of bread: they have gained a handfulEzek. 13. 19. of [...], and have lost the kingdom of heaven; they will then finde, that it will advantage them nothing, to win the whole world, and to lose their souls. And because the [...] man compare, the [...] mans desires to hell, as if they were insatiableProv. 30. and would hold as much as hell, and as if there were an affinity and just adequation between them and Hell; therefore like must go to like, Hell is the place prepared for them; for the Apostle [...] down this conclusion, that no thief, nor covetous man, nor [...] the kingdom of God. 1 Cor. 6. 10.

We come now according to the fourth rule, to the means and helps we must use forThe fourth rule concerning the means that [...] the [...] of this commandment. the [...] this Commandment.

And because Covetousnesse, which is the root of all, is in the heart, therefore to [...] it and pluck it up by the roots,

1. We must labour for a contented minde, [...], let your conversation be [...]; how is that? in the next words it follows, and be content with 1. Contentation those things you have, that is, when a man, for his personal and natural necessity, hathHeb. [...]. [...]. that which is sufficient, he must rest and be contented therewith; and for the supply of what is necessary for his estate and degree, which admits a great deal of latitude, and hath not his medium, in indivisibili, consists not in an indivisible point, he must [...] trouble himself with anxious cares, but must cast himself upon God; yet he may [Page] lawfully take what God in his ordinary providence shall cast upon him by lawful means: but if he have not this, if he have what is necessary in the former respects, he must be content.

When a man is not contented, there comes in [...], a dividing and disquieting of Matth. 6. 25. the soul, and then he distrusts the Providence of God, whereas, S. Peter out of theLuke 6. 22. Psalm tells us, that the righteous cast their care upon him, because he careth for them: 1 Pet. 5. 7. they have this perswasion, that God will not let them want (they using lawful meanspsalm 55. 23. and relying upon him) yea, that the very lions shall rather want then they. It is true,1 Tim. 5. 8. Paul allows men [...], providence and industry, for procuring necessaries for their nature and person, and they that want this care, he saith are worse then infidels, and have denied the faith. But there is a difference between [...], providence, and [...], anxious care, for the one doth not possesse and take up the soul, but leaves the heart wholly to God, and may consist with prayer to him; but the other takes up all, or most of the heart, so that one cannot attend to prayer, and other duties of Gods worship, as we see in Ezekiels hearers, who when worldly cares took up their hearts, regarded not the exercises of Religion, as the word preached to them; insomuch, that the Prophet taxes them, that with their mouths they made feasts, but their heart Ezek. 33. 31. ran after covetousnesse, so that do what he could, he could not draw them from it. The Prophet Hosea saith of such, that cor eorum [...] est, their heart [...] divided, viz. between God and the world, so that through their worldly desires and cares, joyned with distrust of God, when they come to present themselves before God, he cannot have it whole and entire, nay, many times the world takes it up wholly, so that God can have no part: therefore to prevent and avoid this, Contentednesse, resting upon Gods providence, not excluding [...], but [...], is the first thing.

2. The second thing is laid down by the Psalmist. Blessed is the man that feareth Psalm 128. 1. the Lord, and walketh in his wayes. This is when a man so looks up to God, that he2. To walk in our wayes, that is, also uses lawful means, and walks in those wayes which God allows: and this includes in it diverse things.

1. He must set himself in a lawful calling, he must eat his bread, either in the care and

1. To have a lawful calling.

study of the minde, or in the sweat of his brows; either jure manus, or jure oculi, by the labour of his hands, in bodily works, or of his eyes, by reading and study. S. Paul saith, that those that live idlely, live altogether out of order, and such he would

2 Thes. 3. 11.

have to be avoided; and therefore this is certain, that every man must keep himself in an honest calling.

2. Being setled in a lawful calling, he must stand thus resolved: first, he must [...]

2. To be perswaded that riches are Gods gifts.

not to be chargeable to others; and secondly, not onely so, but also to be helpful and beneficial to others, if God please to enable him.

Now to attain this, he must be perswaded, that as God will have some to be poor, so it is he that maketh rich, and that whosoever would have divitias sine verme, riches1 Thes. 3. 8. without cares and sorrows, as S. Augustine saith, must be perswaded, that richesEphes. 4. 28. are the gift of God; and that whomsoever God would have to be rich, he wouldDeut. 15. 11. have them use onely lawful and direct means for the attaining of them, that is, to do nothing, but according to the strict rule of Gods will, for the attaining of them.

Those that keep to this rule, we shall finde that God hath extraordinarily blest them, we may see it in Isaac, God blest him strangely, so that he made him feared ofGen. 26. 11. the Philistims; and so its said of Jacob, that his rightcousnesse in his service to Laban Gen. 30, 33. would answer for him, vers. 33. and that he increased exceedingly in cattel and servants. 43. &c. and although, as himself confessed, with his staff he came over Jordan, yetGen. 32. 10. when he went back, God had increased him to two great bands, &c. Thus God will have some rich, and these are Divites Dei, Gods rich men, rich indeed, such as use onely lawful means. And there are others that shall not grow up, God will have them poor, they shall not have Isaacs increase, but their labours shall be [...] no further then God sees needful for them.

Again, there are some evil men that grow rich, but withall God adds sorrows with their riches. But Benedictio Dei ditat, saith Solomon, the blessing of the Lord makes rich, and he adds no sorrow with it. This is the difference between those that are Gods rich [...] men and others. The Heathen man divided riches [...], into [...], and [...], such as are got by violence, and such as are the gift of God, and he saith, that [...] are [...], such as come by the gift of God are far the better. There are some that would come by [Page] them by evil means: and though they use what means they can, as Balaam did, yetNumb. 24. 11. they cannot be rich, who, when all came to all, he could get nothing, but lingring after [...] of preferment, at length lost his [...]: and so Judas, though he stole out of the bag, and sold his Master, yet it prospered not with him, it brought him to the halter. And we see daily, that Witches and Sorcerers though they give their souls to the Devil for riches yet not one among them proves rich; and if any get wealth by unjust means, this is not the gift of God, but onely by his permission. Thus God will have some rich and some poor, that the one, being poor in spirit, may wear the crown of patience; the other, being rich in good works, may wear the crown of bounty. Every man therefore must stand thus perswaded, If God will have me to be rich, he will so blesse me by lawful means, that I shall be rich: [...] not, he must say as David did concerning the kingdom, Here I am, let him do what seemeth good in his own eyes: 2 Sam. 25. 26. and with S. Paul, he must learn [...], to be content in every condition, he had learnedphil. 4. 12. [...], to suffer need, &c. and to be content therewith, and [...], to abound, and in every condition to behave himself, as one submitting to the will of God. This indifferency every one must labour for, and to stand so affected, that acknowledging riches are [...] God, and that both states and conditions, viz. of Riches and Poverty, are from God, he can be content with either. If God exalt him, he will blesse him: if he will not, he can say, I can suffer want. And he that is not thus perswaded, and resolved, God usually punishes him, either by letting him fall into covetousnesse, and then, dum semper metuit ne indigeat, indiget, whilst he is continually afraid he should prov. 5. 12. want, he is in want, and so is punisht with the evil he fears: or else, as the Wise man6. 12. observes, strangers are filled with his wealth: and this strange judgement God brings upon it, that it thrives not with him, it decayes and melts away, no man knows how, nor can any give a reason of it, and sometimes when his bags are full, and his barns too, he dieth, and cannot enjoy what he hath so carefully [...] up.

3. In the next place, being setled in a calling, and brought to this resolution, he3. To live according to our means. [...] take away the whetstone which sharpens the edge of mens desires after riches, viz. living after too high a sayl: and as S. Paul exhorts, he must live [...],Tit. 2. 12. [...] and justly. First he must keep within his measure and scantling, by living soberly, and then he shall live justly; for justice is alwayes wrackt and stretcht, if sobriety be broken. If a man be brought under the power of his [...], that he must have such meat, and such apparel, then he must have money to provide such things, and if it cannot be gotten by direct means, then justice must be wracked to obtain it by indirect; and [...] this is another rule which he must set down, he must sobrie [...], live soberly, that he may live [...], righteously, he must be a note too low rather then a note too high.

CHAP. X.

Rules to be observed, 1. in just getting: 1. By Donation. 2. By Industry. 3. By Contracts, wherein must be considered, 1. The need we have of the thing sold. 2. The use. Three degrees of a just price. 1. Pium. 2. Moderatum. 3. Rigidum. 2. In just using, wherein are rules. 1. Concerning our selves, 1. For preserving our estate. 2. For laying it out. 2. Concerning others, giving 1. to God, from whom we receive all. 2. to the poor. Rules for the measure and manner of giving. Motives to stir [...] up to give to the poor. Of procuring the keeping of this Commandment by others.

VVHen a man is thus affected and prepared, then there are other rules to be4. To observe the rules for getting and using of riches. observed, both for the getting, and using of riches, as we shewed before.

1. For getting by gift or donation, as [...], gifts, or inheritances, the rule of the world is, I will take what I can get, or what any will give; but this is an evil rule: for I must not desire to take of every man, but [...] mercedem, or debitum; 1. For getting by donation, gift, &c. where I have done good offices, and deserved well of their [...]. We see the practise of Abraham, who though he might reasonably have taken a good booty of the king ofGen. 14. 23. Sodom, yet he would not take a shoe-latchet of him, lest he should say, he had made [...] rich: and when the field of Ephron was offered him for nothing, yet heGen. 23. 16. would pay for it; so that it cost him four hundred shekels. And in after times we [Page] read, [...] refused great offers from [...] the Syrian; and when he had a lodging2 King. 5. 15. provided by the Shunamite, he studied to requite it. Curtesies and gifts [...] not2 King. 4. 11. be received of every one, but there must be a choice made, and discretion used. S. Paul, because he had a good [...] of the Philippians, received a gift of them, but of noPhil. 4. 15. other Church: and Lydia intreats, If ye have judged me to be faithful, come into my Acts 16. 15. house. We must therefore make choice of those, to whom we must be bound; the [...] would have not onely beneficium, a benefit received, but judicium also, he would know from whom; for some are like him the son of Syrach speaks of, That open their mouth like a town cryer, to day they [...], and to morrow they will ask it again.

2. For getting by Industry. 1. A man must be faithful in that he undertakes, when2. By [...]. he expects any thing for his pains. S. John gives [...] a good Commendation, for dealing faithfully; and of Jacob it is said, that he did his service faithfully with all3 John 3. his power; and those that that were to partake of the holy things, were to approveGen. 31. 6. their fidelity: this is the first thing. 2. The second is a branch of sobriety, to be content 2 [...]. 31. 18 with ones wages, as S. John the Baptist answered the souldiers; he must not be like him in the Parable, whose eye was evil, that was discontented, because he had not more then another labourer. He that repines, and thinks he hath not enough, will be unfaithful in his work, and not go on with it; like those murmuring Israelites, thatExod. 16. 3. murmured in the wildernesse, and [...] they were in Egypt, by the fleshpots again.

3. For getting by Contracts. We laid down diverse rules before, concerning the3. By contracts wherein must be considered, adequation of the price to the value of the thing contracted for. To which we may adde some other things considerable in the prizing of things.

1. [...] need of the thing, for it is not onely the intrinsecal worth, but the need of

1. The need of the thing sold.

it also, which makes it valuable; for as S. Augustine saith, unus panis, one loaf of bread is worth twenty flyes and one field better then a great company of mice, not in respect of their nature by creation, for living creatures are more noble and of more worth then things inanimate but in regard of the need we have of them; for thus sometimes a good horse is more esteemed, then an unprofitable man, because there is more need of the one, then of the other.

2. To the need they adde the use, for if a thing be fit for our purpose, if it be durable,

2. The use.

if it have manifold uses, this increases the price.

Now, because the want of things is varied many wayes, therefore the price is varied accordingly. As in regard of the place, thus in the middle of the land, sea fish is dearer, then neer the sea. So in regard of the time, as corn presently before harvest is dearer, because every man is to look to the getting in of his corn; and the longer from harvest, the cheaper it is. So also the scarcity of a thing may increase the price, because there are but few that have it to sell; as also utentium inopia, the scarcity of such as use it, when there are but few that will use it, and great pains is taken to make it, this makes the price uncertain.

The need of a thing being uncertain, makes the price uncertain, so that it consists not in termino indivisibli, in an indivisible point. And then further, a mans charges which he is at, and the damage he sustains for the getting of it, and his care for the keeping of it, and his labour to polish and trim it, and the danger he passes thorow in attaining it, these are all valuable: but now, what a mans pains is, and what cost he is at, is not easily known. And therefore because this justitia contractuum, this justice and equity in bargaining cannot easily be brought under certain rules, because men will take too much liberty for their own gain and profit, we must avoid the extreams, and labour to [...] the medium, or the mean price, and here it is best sumere [...] [...], to take the mean or middle, with some breadth or latitude; so if a man in bargaining, set himself to come just to the middle point (for the price) though he misse a little, he is not therefore unjust. If he decline the extream, before he attain the medium, the point he argues at, till he be better informed, or have learned otherwise, he is not therefore to be censured, as unjust.

This medium, is that which they call justum pretium, a just price or value, whichIn a just price are 3 degrees. as I said, admits a latitude, for of this they make three sorts or degrees.

1. Pium pretium, an easy rate, as when for publick uses either Civil or Ecclesiasticall,

1. [...].

we part with a thing at a lower rate, then we could sell it for.

[Page] 2. Moderatum, the moderate price, when there is a moderate proportion between

2. [...].

the thing and the price, when the thing is worth so much (as we use to say) to a brother.

3. Rigidum, the rigorous price, when the utmost value is stood upon; as one would

3. Rigidum.

seh (as we use to say) to a Jew, and above which if we should go, it were [...] injustice. So long as one exceeds not any of these degrees, it cannot be said, he is unjust, but yet the safest course is, to come as [...] as we can to the medium, the middle or mean price,

And for our better direction herein, all circumstances are to be considered, as weLevit. 27. 13. see under the Law, when God gave rules for sale of cattel, oflands, houses, unclean15. 19. 27. 31. [...], tythes, &c. In all these cases he takes order, that the value of the thing be given for it, and [...] partem, a fifth part more for the gain. And before that, under the Law of Nature, we see, that when Joseph bought all the lands of the Egyptians,Gen. 41. 24. he [...] a [...] part of the encrease for Pharaoh, when he gave them seed to sowe their ground. So also in point of equity, length of time is to be considered inLev. 25. 16. 14 the price; when any land was to be sold, they were to reckon till the yeer of Jubilee, and according as it was neerer, or further off, so the price was to be lessened, or increased: and thus, according as a thing is more or lesse durable, or which must seldom or often be renewed, so is the price to be set. As for Merchants, because of the danger and hazard they run, in venturing their goods, and sometimes their lives too, and because their [...] are great, &c. therefore a greater proportion of increase by way trade, is to be allowed them, then unto others.

4. For restitution there need no more to be added, then is said before. If anyRules for restitution. thing be unlawfully gotten, it must of necessity be restored. If it be debt we owe,Numb. 5. 7. we must not sleep till it be paid, or if we cannot presently pay it, we must say withProv. 6. 4. him in the Gospel, Have patience with me, and get a longer day, If the thing weMatth. 18. 26. have be none of ours (though we have strength to keep it) we must not withhold it from the owner. And these are rules to be observed in the getting of wealth.

2. In the next place, these rules are to be considered which are for the use of it, both2. Rules for the use. for preserving of it, and for laying out.

1. For the preserving of it, Solomons rule is, that every man should know his 1. For preserving our estate. own estate, and the estate of his cattel, &c. and that he should not commit all to the trust of others; for as they say, the Masters eye makes the horse fat, and his stepsProv. 27. 23. the ground; and he gives a reason in the [...] verse, [...] non sunt [...], riches Vers 24. are not for ever, as they will not fly into a mans mouth, so if he look [...] to them, they will fly away.

And as he must take care himself, so secondly, he must not by superfluous courses diminish them; but remember that rule of Christ, [...], buy what is John 13. 29. necessary, and what there is use of, not with Esan, to sell a birthright for a messe of pottage, he might have taught his belly better manners.

2. For the use in laying out our riches. 1. Concerning our selves: this is Christs2. For [...] it out. rule, Gather all that is left, that nothing be lost, there must be nothing wasted. Under the Law, when they came before the Lord, after the third years tithe paid, theyLuke 6. 12. were to make protestation before the Lord among other [...], that [...] had notDeut. 26. 14. spent or wasted any part of it upon themselves, or suffered it to perish by evil looking to, ctc. The Kites, the [...], and Vultures have not devoured it; for as one saith, the prodigal mans goods, are laid up in Rocks, and high trees, where [...] Vultures and Ravens can come at them. To prevent which waste, God gave the Israelites a law, Bake what you will bake to day, and seeth what you will seeth, and Exod. 16. 23. what [...], keep till the morning. As there must be a Sanctus Bonifacius, a Saint Getter, so there must be a Sanctus Servatius, a Saint Saver: there must be a good Saver, a good Getter, and a good Keeper. If you have bonum Servatium, a good Saver, you shall have bonum Bonifacium, a good Getter. They are the words of Luther, on those words, Look what you left of what was baked on the sixth day, lay up for the seventh. The Rabbins say, that if a man do not gather in vespere Sabbati, on the evening of the Sabbath, he shall esurire in Sabbato, be hungry on the Sabbath day.

[Page] And when we have thus done, we must observe that other rule mentioned byLuke 14. 28. Christ, [...], a man must sit down and reckon what his estate will reach too, and [...] our layings out accordingly: and then that we observe that rule of the Heathen (implied in that of Christ) that our condus be fortior promo, and promus debilior condo, that our layer up be stronger, then our layer out; for if it be weaker, then our estate will go out too fast, and then a man shall not sufficere rebus suis, have sufficient for his own affairs, nor shall resejus, his estate, sufficere sibi, be sufficient for himself, and then he will break the rules of justice to supply his wants.

2. For that other use in laying out, which concerns others, we see, that a man Rules for relieving the poor must judge wisely of the poor, and that some poor are appropriated to us, and that wepsalm 41. are in respect of our goods, but negotiatores, Stewards that must give account of them. Deut 15. 11. We receive all from God, and consequently there is a rent charge, which we mustMatth. 25. 45. pay out of them, juxt a benedictionem Domini, as the Lord hath blessed us, and by acknowledgingDeut. 6. 16, 17 (as before) that there is nothing in us, or our Progenitors, why GodDeut. 26. 5. should deal so liberally with us, and that therefore we owe an homage to him out of10. 13. our estate, which we must perform.

We must remember that Charity doth not onely not seek her own, but giveth to others, and is bountiful; and the Apostle makes an opposition between stealing, and1 Cor. 13. 5. labouring to have wherewith to give to others that need, to shew that the poor mustEphes. 4. 24. be alwayes in our minde, and that every one must say, I work for them, as well as for my self.

David speaking of the materials for the temple, saith to God, Quod de manu tua accepimus, damus tibi, What we have received of thy hand, we do return to thee again: 1 Chro. 29. 14. he saith not with Judas, Ad quid perditio hac? to what end is this wast. WeMark 14. 4. must give then, and that of the best: God took order, that nothing which wasDeut 15. 21. maimed, or blinde, or that had any deformity, should be offered to him: and Solomon prov. 3 9. exhorts to honour God with our substance, and with the first fruits of all our increase. On the contrary, if a man detain any thing due to God, God calls it a spoyling or robbing of him, and saith, that such are cursed with a Curse. Therefore S. Augustine Mal. 3. 9. tells us, that Date, & Dabitur, Give, and it shall be given you, are Brethren.

In particular the rules of giving to the poor.

1. Because, as we shewed formerly, it is a sin not to give, therefore every one must give, except he himself be in extream necessity; out of which case every man must give somewhat, according to his ability. The reason is given by the Apostle, Every man shall be accepted according to that which he hath, and not according 2 Cor 8 12. to that which he hath not. The Widows two mites are accepted, and she greatlyLuke 21. 4. commended by our Saviour: and he that gives a cup of cold water in Christs name: Eark 7. 41. shall not want his reward.

Giving in some cases, and lending in other, are both enjoyned by our Saviour:Matth 5 42. and we have rules prescribed for the measure. Those Beleevers in the Acts, gave to Acts 2 45. every one, as they had need, they had respect to the necessity of the party; they were not like the prodigal, of whom the Heathen said, that he fared the worse for his luxury. Alms should be [...], chast virgins; but they become [...], harlots, when they are prostituted without regard to the person. Neither as the Apostle saith, must men so give, that others may have, and themselves want, that others may finde case,2 Cor. 8. 13. and themselves disease; like those that have the passio diabetica, who can hold nothing, but give promiscuously to any so long as they are able, for by this means, their liberality doth perire liberalitate perish with liberality.

2. As for the measure, so also for the manner God gives rules; as, that we give freely, God doth not love [...], but [...], not one that gives of necessitie, but a cheerful giver: Charity must not be wrung out of us. As we must not give promiscuously, but use discretion, so we must [...], not search too curiously after the party, nor [...] or weigh too much their worthinesse; for as the Heathen said, we must give not homini, to this man, but humanitati, to mankinde, [...], a fellow feeling compassion is due to nature, and to the Law we must give our approbation.

[Page] 2. Another rule is given by the Wise man, Say not to thy Neighbour, go and come Prov. 3. 28. again, and to morrow I will give thee, when thou hast it by thee: we must give presently, lest we be like him that S. Ambrose reproves, Qui pauperi dabit potum cum acidum, panem cum mucidum, who will give the poor his drink when it is sowre, and his bread, when it is musty.

These are the rules [...] which we must be guided in giving, and by thus doing, as the Psalmist saith, a man shall be sure to eat the Labour of his hands. The Lord will keep Motives to works of mercy him in his sicknesse, he will be his Physitian, and his seed shall not want. psalm 128. 2. & 41. 3. & 37. 25.

Neither shall he receive onely Corporal blessings, but by this means he shall abrumpere peccata, break off his sins.

For when a man findes his bowels open to the poor, it is a good signe and symptomeDan. 4. 27. of Gods mercy and forgivenesse to him. When Cornelius gave alms, his callingActs 10. 2. was neer. Our Saviour saith, Give alms and all things shall be clean [...] you, Luke 11. 21. speaking of Ceremonial cleannesse under the Law: and S. James saith, this is a part of that moral purity required under the Gospel, for pure religion and undefiled before James 1. 27. God, is to visit the fatherlesse and widows in adversity, &c.

Besides all this, we shall hereby as the Apostle saith, lay up a good foundation against 1 Tim. 6. 19. the time to come, when we shall be called to give an account of our stewardship; for this is that which will come in rationem, to be accounted for at the last day, the relievingMatth. 25. 27. or not relieving of Christ in his members: I was hungry, and ye fed me, or fed me not, saith Christ. In the [...] of the talents, the Lord asks the unprofitable servant, why he gave not his money to the exchangers. S. Ambrose on that place, asks who be those [...], those money changers? and he findes at last, that Pauperes are Campsores, the poor be those money changers. And therefore he saith, If a man be to go into another countrey, where he shall need money, if he be in danger of thieves and robbers by the way, or if his money will not be currant in the place whither he is to go, he goes to the exchanger, delivers him his money, and takes a bill of his hand, which he carries with him, and so he fears neither robbers by the way, who he is sure will not rob him of a piece of paper, nor that he shall want currant money in the place he goes to: so saith he, is the case of every man in this life, he is travelling to his heavenly Countrey, and therefore he should do like a Traveller, who will neither load himself with that which may endanger his life, nor will passe for currant in the place to which he goes, but will so lay it out here, that he may receive it there.

Now, as Job speaks, We came naked out of our mothers womb: and as the ApostleJob 1. 21. saith, We brought nothing into this world, and it is certain we can carry nothing out of it, 2 Tim. 6. 7. for if we would, we are sure to be stript of all as we go. The proud are robbed, saith the Psalmist, they have slept their sleep, and when they awake in the morning, they finde psalm 76. 5. nothing in their hands. And then secondly, if a man could carry any thing in his hand, yet it is not gold and silver that will serve there, it will not be currant in an otherJob 35. 7. world. Therefore the best couse is, in our passage hence, to make friends of the temporal Mammon, to deliver it here, that we may receive the worth of it there. And this is, as Ambrose speaks, to be dives in libro sigillato, rich in the sealed book; as [...] was, whose alms came [...], into Gods book of remembrance.

This is the committing of our wealth here to Christs factors and exchangers, the poor, for whom he himself is surety: what ye do to them, saith Christ, ye do to me, I will make it good: he gives us his bill for it, which is the very gospel, the word of God, which cannot fail, wherein he hath promised, that not a cup of cold water, but shall be returned. This is our warrant for delivering here, and receiving it there.

The Heathen man said, that works of mercy do swim out with us; and the Scripture saith, that the just, when they rest from their labours, opera eorum [...], their works shall follow them; for when as others are like him that dreams of a great dinner,Revel. 14. 13. but when awakes, he is hungry: they that are rich in these works shall be surely rewarded, their works shall be accounted to them: to them shall be said, Come ye blessed of my father, &c. [...] conclude, he that follows after righteousnesse, by just dealing, both in getting and restoring, and after mercy, in using of his [...], He shall finde life, and righteousnesse, and honour and [...] hereafter in the world to come.

The last thing to be touched is according to the sixth rule, to procure the keepingThe 6. Rule. of this precept in others, the Psalmist makes it a sin, not onely furare to steal, but [...]. 50. 18. [Page] currere cumfure, to run with a thief; and Solomon saith, That he that is partner with Prov. 29. 24. a thief, destroyeth his own soul, therefore we must not communicate with others in this sin. And not onely must we observe this in the Negative part, but also in the Affirmative, we must draw others from the breach of the precept, as the Psalmist, who exhorts others, not to trust in oppression and robbery, and if riches increase, that they Psa. 62. 10. set not their hearts upon them. The like doth Solomon, when he saith, that bread of deceit Pro. 20. [...] is sweet to a man, but afterward his mouth is filled with gravel, and therefore he warneth every one, not to let mercy and truth forsake him, so he shall have favour in Prov. 3. 3. the sight of God and man. Thus to avoid this sin of theft both in themselves and others, hath been the practise and endeavour of the Saints in all Ages.

Notes

*

See Thom. 2. 2. q. 62. Cajet. Valent. & reliq. ibidem. Summist. verb. [...]. Scholastici in Sent. 4. dist. 15. Soto de Just. & jure lib. 4. q. 6, 7. Lessius de Just. & jure lib. 2. cap 7. Azor. to. 3. lib. 4. Molin. tract. 2 Disp. 714, &c. Navar. Enchirid. cap. 17. Covar. ad Reg. peccatum. 2 Par. n. 5.

↵

THE EXPOSITION OF THE Ninth Commandement.

CHAP. I.

The words expounded. What is meant by (Non respondebis) in the Original. Addit. about the meaning of the word [...] respondere. What by (witnesse.) Four witnesses. 1. God. 2. The conscience. 3. Men and Angels. 4. The Creatures. What is meant by (false,) what by (contra, against) what by proximum, Neighbour.) The coherence and dependance of this Commandement. The scope and use of it. 1. In respect of God. 2. Of the Church. 3. Of the Common wealth. 4. Of private persons.

Exod. 20. 16. Thou shalt not bear false witnesse against thy Neighbour.

FOr the exposition of this Commandement we must have recourse to those places of Scripture, where the sin here forbidden is prohibited, and the duties here implyed, are commanded, as in theLevit. 19. 11. 16. 17. Old Testament, to Levit. 19. 11. 16, 17. Ye shall not lye one to another: and, Thou shalt not go up and down as a tale bearer among thy people. And, Thou shalt not hate thy brother in thy heart, &c. And to Zach. 8. 16, 17. Speak ye every man the truth to his Neighbour: And, Love no false oath. And in the New Testament, to Matth. 12. 34, 35, 36.Zach. 8. 16. 17 Out of the abundance of the heart the mouth speaketh, for a good man out of the good treasures of his heart bringeth forth good things, &c. and to Ephes. 4. 25. where we haveMat. 12. 34. 35, 36. both parts of this Commandement. The Negative, [...], Cast off lying; Ephes. 4. 25. and then in the next words, the Affirmative, [...], &c. Speak every man the truth to his Neighbour.

First, to make plain the words, and the meaning of them. This CommandementThe explication of the words. is not delivered in one word, as some of the others, but consists of divers words, which rendred according to the Hebrew run thus, Non respondebis testimonium falsum, super vicinum tuum, thou shalt not answer a false testimony concerning thy Neighbour.

[Page] The words non respondebis, thou [...] not answer, must be understood according1. What is meant by Non respondebis, the first words. to the Hebrew [...]; in which, to answer is (to speak) whether there be any question asked or no. So the Evangelists often begin a story, thus, Jesus answered and said, though no man spake to him, nor demanded any thing of him. So that by answering Mat. 11. 5. is not meant onely, speaking the truth when it is demanded, but also to speak truth [...] we speak, though no question be asked of us. For the Hebrew [...] [...] signifieth [...] to speak or utter ones minde, and therefore we finde it used to expresse singing, as in Exod. 32. 18. where Moses saith he heard vocem cantantium, the voice of them that sung, [...] the same word is used, so that it signifies to speak, either by way of question, or answer, or otherwise.

Although it be true, the word [...] may signifie generally to speak, and so is often rendredAnnot. of the meaning of the word [...] respondere. by [...]. and sometimes by [...] respondeo; and though all contained under the general signification may be reduced hither, yet it is more probable, that literally and properly in this place the word is strictly taken for answering, because the custome was among the Jews, that the Judges did adjure the witnesses, by the name of God to speak the truth, to which the witnesses made answer? and therefore whereas we reade, Levit. 5. 1. If a soul sin and hear the voyce of swearing, and be a witnesse, &c, Levit. 5. 1. The Hebrew is [...] which is rendred by the Greck [...]. And [...] the voyce of one adjuring, &c. as referring to the adjuration of the Judge, to which the [...] was to answer. So also guilty persons or such as were accused, were wont [...], to be [...], as we see in the example of Achan adjured by Joshua, and of our Saviour adjured by the High Priest. The form of such adjurations was [...],Jos. 7. 19: Give glory to God, as in that place of Josh. and John 9. 24. or in other words equivalent,Mat. 26. 63. as [...], I adjure thee to speak the truth to me in the name of the Lord, 1 Kings 22. 16.

The next word is, witnesse. Thou shalt not bear false witnesse, &c. which weThe second word Witnesse. [...] applyed four wayes in Scripture.

1. To the great and chief witnesse, God himself. When [...] was [...] accused1. God. Job 16: 19. by his friends, he appeals to this [...], Ecce testis meus est in Coel. s, [...] my witnesse 1 John 5. 7. is in heaven; and S. John saith, There are three that bear witnesse in heaven, the [...], the Word, and the Spirit, every person in the Deity is a [...] of the truth, and [...] witnesses we have of our thoughts, words, and [...], whether they be [...] or evil. These are true and faithful [...], God is often stiled the God of Rev. 3. 14. [...], and [...] is called that true and faithful witnesse, yea, truth it [...]; and theJohn 14. 6. Holy Ghost is Spiritus veritatis, the Spirit of truth. These are the witnesses, withJohn 14. 17. whose testimony we must [...] our selves: This must be our comfort, [...] our praise is not of men, but of God, who onely can judge of the sincerity [...] our [...].Rom. 2. ult. [...] men may often be applauded by the wicked, when a good man shall be slighted; [...] such [...] shall not stand a man in stead; it is not the [...] of [...] that makes one praise worthy, nay, it [...] a great judgement, to be well spoken of and [...] by wicked men. Wo be to you, saith Christ, when all men shall [...] well of you. QuiLuke 6. 26. laudatur ab hominibus vituperante Deo [...] salvabitur ab hominibus damnante [...], He that is praised by men when God abhors him, shall not be saved by men when God condemns Rom. 2. 29. him: He is not a Jew that is one out wardly, but he that is one inwardly. whose praise is not of [...], but of God. Therefore the Apostle, when the [...] past rash1 Cor. 4. 3. judgement upon him, tels them, [...] pro minimo [...], &c. It is a small matter for me to be judged of you, [...] that [...] me is the Lord.

2. Now [...] this great witnesse, in the second place cometh [...] witnesse which2 The conscience. the Apostle [...] of, Rom. 2. 15. Attestante ipsis conscientia, Their conscience bearing Rom. 2. 15. them witnesse: and Rom. 9. 1. I [...] the truth in Christ, my conscience also bearing me [...]. Of [...] the Heathen man said that it is [...] testis, as a thousand witnesses,Rom. 2. 18. because it is the knowledge of our selves, and of our own [...], and [...] he [...] him Miserum, miserable, Qui contemnit [...] testem, that despiseth this witnesse: For [...] that regards not the testimony of his own conscience, will not [...] of this Commandement, in bearing [...] witnesse against his brother; and when men [...] not to the voice of their conscience, it is the beginning of all apostasie both in faith and practice; and therefore the Apostle saith, that the wrath of God is [...] from Heaven against all such as suppresse or smother the truth in unrightcousnesse. [...] when men have a wicked affection or inclination to any sinful act, and [Page] though their consciences speak unto them and tell them, this they ought not to do, and they will not hearken unto it, then they detain the truth in unrighteousnesse, for they suppresse and keep down the truth as a prisoner, which would shine forth in their hearts: For [...] the Heathen man said, the foundation of Gods justice begins here, when he speaks in the hearts and consciences of men, and they will notwithstanding do the contrary, for this moves God to leave them to themselves; and as2 Thess. 2. 11. s. Paul saith, to give them over to strong delusions, that they may believe lies.

And though this witnesse be great, yet God is greater then our consciences, as s. Paul 1 Cor. 4. 4. and s. John say; and therefore S. Paul saith, that though our hearts acquit us, yet are1 John 3. 20. we not thereby justified: Men do often dream strange things of themselves, and are deceived in their judgement and purposes, for the heart of man (as the Prophet speaks) is deceitful above all things, and therefore when our consciences come to be [...] up, coram magno judice, before that great Judge, it will appear, that in many things we have been mistaken, which made S. Paul say, That though he knew nothing 1 Cor. 4. 4: by himself, yet was he not thereby justified, [...], For he that judgeth me (saith he) is the Lord. [...] we give to Conscience the second place.

3. Because God doth not now speak from heaven, and a mans conscience may be seared, that it will not speak, and when it speaks, it speaks onely to a mans self, and cannot be heard by others: therefore a third witnesse is requisite, which is, that one man bear witnesse to another. Vos est is mihi testes, saith Joshua to the people, Ye are my witnesses, that ye have chosen the Lord to serve him, and they said, Sumus testes, we are witnesses. And concerning this kinde of testimony is this Commandement specially given, that the truth may be established by witnesses, [...] which thisDeut. 17. 6, 7. [...] was made, that in the mouth of two or three witnesses, every truth should be established; Mat. 18. 16. he that is worthy of death must be convict by two or three witnesses, but atJohn 8. 17. the mouth of one witnesse he shall not dye. And the hands of the witnesses must be2 [...]. 13. 1. Heb. 10. 28. first upon him to put him to death.Jos. 24. 27.

4. [...] all these, there is a fourth witnesse, viz. the dumb and livelesse creature.4 The senselesse creatures. When Joshua had made a covenant with the people, he took a great stone and pitched it under an Oak, saying, Behold this stone shall be a witnesse unto us, &c. there is the witnesse of a stone: and the prophet [...] saith, That the stone in the wall Hab. 2. 11. shall cry out, and the beam out of the timber shall answer it, and shall testifie against men for their covetousnesse and oppression; here is the witnesse of a piece of wood. s. James saith, The rust and canker of their gold and silver shall be a witnesse against James 5. 3. the rich men of those times: Here gold and silver bear witnesse. All which shew, that because man is unfaithful, therefore recourse must be had to other creatures to be witnesses against him.

Thus Moses begins his Song, and Esay his prophesie, with Hear O Heavens, and Deut. 32. 1. give ear O Earth, &c. And the Prophet Micah, his plea with the people, Hear O Esay 1. 2. mountains the Lords controversie; and this counsel was taken, either because no menMich. 6. 2. were lest who were fit to be Judges of the matter, and therefore he speaks to the mountains; no man was free from prevarication, and therefore none was fit. Or else because this is testimonium facti; as when mens actions do testifie for or against them, as the rust of their gold and silver, did testifie their covetousnesse in hoarding it up.

There is not onely vox linguae, a voice or testimony of the tongue, but also, vox operis, a voice and testimony of the work: Iob saith, That the wrinckles of his face, Job 16. 8. and his leannesse, did bear witnesse against him. And so there is Falsum testimonium facti, a false [...] in fact, as in Hypocrisie; as well as falsum testimonium dicti, a false testimony in word. Now of these four witnesses the two former belong to the first Table, the two latter to this Commandement.

The third word to be explained is (False,) Thou shalt not bear false witnesse, The third word ( [...].) &c.

The word in the Original [...] hath three significations, whereof the Latine word (Falsum) will bear but one, for it signifies, 1. Falsum, a falsehood. 2. Mendacium, alye. 3. Vanum, a vain thing.

1. Falsum, falsehood, is to speak, aliter quam se res habet, otherwise then the thing it self is, when sermo non est adaequatus [...], when the speech is not agreeable and consonant to the truth of the things.

[Page] 2. [...], to lye, is, (as the common derivation is) ire contra mentem to go contrary to our own minde, which is, when a man speaks, aliter quam ipse sentit, otherwise then himself thinks, the contrary of which, is that which David requires, to

Psal. 15. 2.

speak the truth from the heart.

3. Vanum, a vain speech, is such as makes not for the end of speech. Now speech was ordained for two necessary uses; whereof the one concerns the life to come, the other this present life. The first end, is to build men up in faith and piety towards God, the other to maintain justice and charity among men: whatsoever speech therefore conduces not to one of these two ends, is vain, because it is signum mendax, a false or lying signe, for it wants the signatum, the thing signified. And therefore all [...] foolish talking, and [...], filthy or unsavoury speech, condemned by the Apostle,

Ephes. 5. 4.

are here forbidden, as not conducing to the ends of speech, and therefore are

Col. 3. 8.

vain and frivolous.

The next word is [...] in socium tuum, which we render (against thy Neighbor)The fourth word contra against. upon which translation many have undertaken to maintain the lawfulnesse of Officiosum mendacium, an officious lye, because it is not against our neighbour, but for his good; as if one tell a lye to save a mans life or goods: but the words of the Commandement do not infer it: for they may be generally rendred, super socium, or proximum, about or concerning our neighbour, whether for him or against him. As that place in Psal. 15. 5. [...], which our translation renders, contra innocentem, against the innocent: And Tremelius, Pro innocente, for the innocent, may be better rendred super innocentem, concerning the innocent, whether it be for him, or against him.

To lye [...] our neighbour is apparently unlawful, the very [...] have condemned it: But the law of God, and Christian charity condemn it, when it is for him, even to help him It were good in [...], that the interpreter would observe this rule, to let the words stand in as large and broad a sense as they will bear, for so if need be they may be restrained by other places; but if they be rendred in too narrow or strict a sence, as here, pro or contra, for or against, the ignorant and unstable will take occasion to wrest them, as here to exclude from the prohibition, whatsoever is not against our neighbour. Therefore the words here may be best rendred, (concerning thy neighbour,) which may signifie and include both, (against) & (with) our neighbour. For as the word signifieth (against) so also it signifies (with), and is so rendred in Genesis 30. 33. [...] my righteousnesse shall answer (for me) and so the proposition may have a general sense including both.

Lastly, here is (Neighbour) mentioned, to parallel this Commandement with theThe last word proximum Neighbour. third, which do herein meet, as it were ex aequo, that both prohibit the abuse of the tongue, and differ in regard of the Object, which in the third Commandement is God, in this, our Neighbour. For as there we are forbidden to use our tongue in any way which may be derogatory to God, by the unhallowing of his Name; so here we are forbidden to use it against our neighbour, in any way which may bring damage, or be prejudicial to him.

Thus far [...] the explication of the words.

For the coherence of this with the foregoing Commandement, and the dependanceThe coherence and dependance of this Commandement. thereof upon it. Some give this reason. That whereas in the former, all unjust wayes of getting are forbidden, amongst which lying and false speaking is one: For the Heathen man said, [...], Where a lye must be made, let it be made: And where must a lye be made? he answers, [...], when any gain is to be got by it. Therefore to meet with this common [...] of men, God restrains all lying and false testimony in this Commandement. And this reason of the dependance hath some shew in it.

[...] conceive, that as God establisht authority in the fifth Commandement, for the good of humane society, and in the three next gave order for promiscuous duties, which are common to all, so here in this, if there should be any breach of those three last, whereby men must have [...] to Judges, and make use of their authority,Exod. 22. 8. because those in authority must proceed upon evidence and proof by witnesses, Therefore God sets this Commandement in the next place, wherein he takes order for witnesses to speak the truth, and not to give false testimony against any. This seems to have [...] from several places of Scripture; for if any should violate the sixth Commandement, the Elders of the City were to examine the matter, and sentence [Page] was to bee given upon him, by the testimony of witnesses: So for the seventh: If any man should [...] his Wife, the Elders of the City must judge of theDeut. 22. matter, and the father and mother of the woman shall witnesse of her virginity: And for the eighth, the like order is taken, [...] goods deposite stollenExod. 22. 8, 9. out of a mans house; if [...] thief could not be found, the master of the house must be brought before the Judges, to speak whether he put out his hand to the stollen goods. So that we see, for the rectifying of whatsoever is amisse in those three Commandements, this was added. It is not enough to have authority, and Judges, &c. but there must be witnesses to prove matters of fact: AndLev. 5. 1, 5. Deut. 17. 6. 7. therefore under the Law, God gave special [...] both for giving witnesse, and for receiving the testimony of witnesses.

Others, upon the comparison which the holy Ghost makes between credit or good name, and wealth, preferring that before this; and because that honesta fama, an honest report, or good name, is alterum patrimonium, another patrimony, therefore they give this reason of the coherence; that because order was taken for other patrimonies in the next before this, therefore here he takes order for the preserving of a good name, which is that secundum or alterum patrimonium, a second patrimony.

But the second opinion is most probable, to which the best Expositors incline. For the Prophet Esay reproving the people for departing from God, by lying, and uttering words of falsehood, addes, that judgement was turned backward, Esay 59. 13. 14 and justice stood afar off, because this was Germanus effectus, the proper and natural effect of false witnesse, to pervert justice and judgement; and therefore it is, that false testimony is abomination to God, For lying lips (saith the Wiseman)Prov. 12. 22: are an abomination to the Lord. And therefore God took order, that if a false witnesse should arise against any man, to testifie falsely concerning the breach of any of the other Commandements, the Judges should enquire and punish himDeut. 19. 16. 21 with the same punishment, whether pecuniary or corporal, which the party wrongfully accused should have suffered.

Now for the scope and purpose of the Lawgiver: in this precept it is fourThe scope of this Law. fold.1 In respect of God.

1. In respect of himself, his own glory, which is manifested by truth; for in himself God is truth, and his Spirit is the spirit of truth, his Mercy, Justice, and other Attributes are manifested by his truth and fidelity; God therefore would have truth preserved; truth in Religion makes for his glory: Therefore Christ

John 18. 37.

who aimed in all things at the glory of his Father, saith, For this cause he was born, to bear witnesse of the truth, and so by proportion it is the end for which every man is born, to bee a witnesse to Gods truth: If any shall speak or preach any falsehood or untruth as from God, they dishonour him, and therefore the Apostle saith, that if Christ were not risen from the dead, himself and others

1 Cor. 15. 15

who had preached the same, would be found false witnesses against God, by preaching an untruth. And not by truth in matters of Religion, but also in civil

Jos. 7. 19.

judicatures God is honoured by speaking the truth. And therefore when Achan was questioned about the [...], Joshua sayes, My sonne give glory to God, when hee would have him for to confesse his fault: So that confession of the truth brings glory to God, as well in judicial matters, as in matters of Religion.

2. In respect of the Church, saint Peter speaks of some, (as he cals them,)

2 In respect of the Church.

Magistri mendaces, lying Masters, or false Teachers, who endangered the souls

2 Pet. 2. 1.

of them that heard them. For, besides the dishonour of Gods Name by false Teachers, there is also a hazard of the peoples soules, by their false Doctrine. Quis est mendax, nisi qui negat Jesum esse Christum, (saith Saint John?) Who is a lyar, but he that denies that JESUS is the CHRIST? He that affirms any

1 John 2. 22.

Heretical false Doctrine is a lyar, and by his lyes endangers the soules of the people. The preserving of truth then, not onely in regard of Gods glory, but also for the safety and good of the Church, is another end of this Commandement.

3. In respect of the Common-wealth, that [...] and Peace might bee preserved

3 In respect of the Commonwealth.

by witnessing the truth. Abraham called the Well which he had digged, [Page] Beerjheba, the Well of the Oath, and that he might peaceably enjoy it, gave Abimelech seven Lambs, to witnesse that the Well was his: and that Cumulus testimonii, that heap of witnesse, was a heap of stones placed, as a witnesse of the covenant between

Gen. 31. 47, 48

Jacob and Laban, that they would live at peace, as friend, and allyes. So under the Law, all proceedings of justice, were to be establisht by truth, which must

Levit. 5. 5.

be by the testimony of witnesses; and therefore all publick acts [...] justice were to bee grounded upon the truth of some witnesses. (Save onely in the case of Jealousie.)

4. In respect of every private man, this Commandement is the fence of every

4. In respect of private persons

mans name and credit, which is of much worth: For a good name fastneth a mans bones, saith the Wiseman: It doth him much good within, and so it doth

Prov. 15. 30.

without also, for it casts a sweet savour, and therefore is compared to a sweet

Eccles. 7. 1.

ointment poured forth; and if it come to be prized, it passeth gold and silver, For a good name is rather to be chosen then great riches, and loving favour rather

Prov. 22. 1.

then silver and gold, as Solomon saith. And indeed it is the cause of both, especially of the latter; for a good name or credit brings favour, and withall riches. Gamaliel being a man of note, and of credit, all gave ear to him. Men

Acts 5. 34. 40.

will go to Physicians that are well esteemed, for their advice; and a cunning Lawyer shall bee sure of many Clyents, and a good Tutor of many Scholars: And most customers will resort to such as have most credit, and the best report.

CHAP. II.

The necessity of a good name. The sinne forbidden in general. Wherein. 1. The root of it. 2. The Suppuration or rankling of it inwardly, by false surmises and suspicions. 3. The fitting of the soyl, by readinesse to hear false reports. 4. The watering of the soyl, by busying our selves in other mens affairs.

NOw for an entrance into that which follows; it will be needful to shew theThe necessity of a good name. necessity and use of a good name and credit among men. Though in respect of Gods judgement of us (by which we must stand or [...]) it matters not much what men think of us; yet there is an injunction laid upon every man, to Let his light shine before men, that they may see his good works, and glorifie his Father which is in Heaven. Matth. 5. 16. It is a duty of every man to do what good he can to others: now there is little or no good to be done by that man that hath an evil report; so that there is duplex necessitas, a double necessity laid upon every one; he must have bonam conscientiam [...] se, a good conscience for himself, and bonam famam propter [...], a good name for others, as s. [...] faith.

And therefore howsoever in respect of God, and our duty to him, setting scandalum [...], and scandalum [...] aside, we [...] stand resolved, as the Apostle2 Cor. 6. 8. was, to go through good report and bad report in doing our duty, therebyPhil. 4. 8. to do good to others; yet if with [...], and [...], and [...], whatsoever things are true, whatsoever things are honest, whatsoever things are just, a man can joyn [...], whatsoever things are of good report, this is the best course and the best way to be taken, to do good both to our selves and others; and little use will be made of a mans gifts without it.

It is true, a man must regard the testimony of God, and his approbation before the testimony of his own conscience, and the testimony of his conscience, before the witnesse of men; he must say with the Philosopher, Malo viri boni famam, [...] conscientiam perdere, I had rather lose the name and report of a good man among men, then hazard the losse of my conscience; but yet where all these can [...] together, a man should desire them all, because by this means his gifts wil be useful, for the enlarging the Kingdom of Christ, and edifying of his Church; and therefore the care of the Apostles was, though they were counted deceivers, yet they were true, and would 2 Cor. 6. 8. give no [...] of offence; and the reason is given, that their ministery might not be blamed, and so by that means they should be the lesse able to do good.

Besides, in regard of a mans owne self: A good name should ever bee [Page] carefully regarded, because whilest a man hath it, hee will bee the more wary and circumspect over his wayes, that so hee may keepe it: WhereasJer. 3. 3. when it is [...], he puts on that frontem meretricium, spoken of by the Prophet,Psal. 58. 4. a [...], and like the deaf Adder stops his ear against all admonition.

In all these respects and considerations therefore, it is a sin for a man to neglect his good name. The Heathen man so esteemed of it, that he said, Excepto probro, reliqua omnia maledicta nihil existimo, Except slander and reproach (which reflected upon his good name) he would endure all other railings; for the wound made by a slander will hardly bee so [...] but that some scar will remain. For in this case, he that is slandered is disabled from doing that good which otherwise he might; good men will be suspitious of him, and evill men will never speak well of him, and therefore every man should be very careful of his good name.

We proceed now to the offence it self, or the sin here forbidden, (False witnessing.) And this our Saviour tells us, proceeds from the [...], For Out of Matth 15. 19. the [...] proceed evil thoughts, &c. and among other things, [...], False Mark 7. 22. witnesse, and [...], Foolish speaking. So that the root of this sinne is in the heart, where there is (as we shewed in the former Commandements) a natural inclination, Grassari ad famam, to rob a man of his good name, thinking thereby to be better thought of our selves, and by casting dirt upon other mens faces; to make our own seem the fairer.

But in the next place, when men come to that which Esay speaks of, to 2 The suppuration. dig deep, to hide their counsel; or with those in Ieremy, To consult and devise devices against their neighbour, how they may smite him with the tongue, and slanderEsay 29. 15. him so that none may credit him, this goes further; for this is Suppuratio, Jer. 18. 18. the rankling of it inwardly. To this we refer those evil surmisings mentioned by the Apostle. [...], Light suspitions, which are upon little or no ground.1 [...] 6. 4. These wee handled before in the sixth Commandement as occasions of unjust anger, and by consequence of murther: But here wee speak of them, as they are hurtful or prejudiciall to another mans fame, or credit.

And from this saint Iames saith, that men proceed further, viz. FromJam. 4. 11, 12. groundlesse suspitions and surmises, to take upon them the office of the Lawgiver, viz. To judge and condemne: And not onely to give wrong judgement upon their brother, but to judge before the time, as saint Paul saith, and so1 Cor. 4. 5. they judge too hastily. And not onely to judge of some outward actions, from which no necessary conclusion can bee drawn, but also of secret and inward thoughts, and of matters doubtful, which might be well interpreted and taken in a good sense; as we see the Jewes did with Christ, and Iohn Baptist: Of whom the one, for not eating, but abstaining, was said to have a melancholy Matth. 11. 19. Devil; and the other, who came eating and drinking, was accounted a winebibber, Luke 7. 34. a friend of Publicans and Sinners. And thus, whereas some outward things may be done to good or bad ends, they judge hastily De rebus seriis, of the most weighty matters, not regarding, [...], or consequentia, what went before, or follows after; with other circumstances which may often vary the nature of outward actions.

Now this test is repentinus, this sudden witnesse, nunquam vere judicat, neverProv. 12. 19. gives a [...] verdict; as we see in those Barbarians, who no sooner saw the ViperActs 28. 4. cleave to Pauls hand, but they concluded, that he was a murtherer. Thus men give sudden judgement: whereas they ought as the Apostle speaks, With meeknesse to instruct them; waiting, if God at any time will give them repentance. 2 Tim. 2. 25. And whereas they should keep to the Apostles rule, That some mens sinnes are 1 Tim. 5. 24. open beforehand, going before to judgement, and some follow after: men give judgement presently without distinction. No sooner is a Viper seen upon the hand, but they passe the verdict.

And whereas GOD takes order, that Vbi malum contingit, ibi moriatur, that private faults should bee privately buried: Contrary to this, [...] discover the secret sinnes of others, whereby they become slanderers, though [Page] they speak the truth. The Wiseman condemns him that revealeth secrets; and it wasProv. 11. 13 the [...] aggravation of Chams sin, to tell his brethren of his Fathers nakednesse, Whereas Joseph being a just man, and finding that Mary was with childe, supposing it might be by one with whom she was pre-contracted, would not [...], make her a [...] example, but was minded to put her away privily.

Neither do [...] onely discover the private faults of their brethren, but amplifie them, and make them greater then they are, as he that brought news to David, That Absolom had slain all the Kings sons, there was not one of them [...], when onely Ammon [...] Sam. 13. 30. was slain. Thus the common rumour goes, when but one is killed, that all are killed. And beyond all these, when they have once spoken of a fault, they never leave it, but go over it again, and so as Solomon observes, By repeating a matter they separate very Prov. 17. 9. friends; when the wound seems to be whole, and repentance made, yet they will refricare cicatricem, [...] over the wound again, and make it bleed afresh. These are some degrees of an affection or appetite that [...] after envy, especially that of judging the worst in doubtful matters for if one will reason, as Shemei did against David, 2 [...]. 16. 7. that because Joab and Abner were bloody men, and adhered to David, therefore David was a man of blood; and so will proceed ex dubiis, upon doubtful and uncertain grounds, it will open a window to all other degrees of the sin here forbidden.

3. In the third place we proceed (as in the former Commandement) to subactum 3. The fitting of the soyl. solum, the fitting and [...] of the soyl for the seeds of this sin; and this is, when there is, pruritus aurium, the itching of the ears; or as the Wiseman speaks, a willing hearer, or one that gives ear to a naughty tongue: For, as we say, if there wereProv. 17. 4. no receivers, there would be no theeves: so if there were no itching ears that itched after the nakednesse of others, there would be no Chams to tell them of it. And the Psalmist among the notes of a good man, gives not only, that he will not slander norPsal. 14. 3. backbite another, but also that he will not take up, or receive a false report against his neighbour. For if a man do but Vultum contrahere, draw his [...] together, and shake off the slanderer, it is certain he will not return again. Discet non libenter dicere, cum didicit non libenter alios audire, he will learn not to be forward to speak, when he perceives others unwilling to hear, as S. Augustine saith.

In some men, there is first a delight to hear of mens imperfections, and secondly, a credulity or readinesse to believe, as we see in Potiphar. No sooner was the wordGen. 39. 20. out of his Wives mouth, but presently Joseph was clapt up in prison; she was believed without examination: Whereas the righteous are like to Gedaliah in [...], Jer. 40. 16. as S. Augustine saith, who when Jonathan told him that Ismael would slay him, he would not believe him, because he would not suspect any such thing by him. They are not [...]; and will not easily admit a tale-bearer, nor indulgere, give regard to him by believing what he saith, or concluding it to be true, or by any gesture shew respect to him, without due proof and examination of the matter.

4 In the fourth place followes, Irrigatio soli, the watering of the soyl being thus4. The watering of the soyl. prepared, and this is, when men do [...], busie themselves in anothers Diocesse. This curious searching after faults in others, is the note of an Hypocrite, as our1 Pet. 4. 15. Saviour shews. Thou [...], Cur aspicis? why spiest thou a mote in thy brothers eye? not cur vides? why seest thou? it is [...], to espie, not [...], to look or see other mens [...], to enquire after them what they say or do, which makes men breakers of this Commandement. This arises partly from idlenesse, as the Apostle shews (of which we spoke formerly) for when men begin to be idle, they become1 Tim. 5. 13. tatlers, and busie-bodies, going about from house to house. This is an affection not becoming a discreet man.

A perfect resemblance of this vice we have in Ahimaaz, who was so earnest to carry the news to David, that many would not have sued so earnestly for the best Office in all Iury, as he did to carry tydings. It is noted as the vice the Athenians [...] Sam. 18. 19. were infected with, they minded nothing in the [...] but to listen after [...]. Surely by this means, when men look onely outwardly what others do, [...] shew either a neglect of themselves, or they fall in jucundum spectaculum, into a pleasing dotage upon themselves: for as S. Jerome saith, Qui sua non [...], aliena carpunt, they that are carelesse of [...], are alwayes observing other mens carriage, they are still noting other mens practises. They are ready to ask questions concerning others, as Saint Peter did concerning Saint [...], What shall this[Page]man do? to whom Christ answers, What is that to thee? follow thou me. [...] John 21. 22. had a desire to know, what John should do; but Christ reproves this pragmatical humour in him, and bids him look to himself, and keep within his own Diocesse. Thus every one must, as the Apostle exhorts, [...], do his own businesse, he must1 Thes. 4. 11. search into his own actions, and then he shall have little leisure to look after other mens. And for the remedy of this, let him remember that of the Heathen, Qui confidit virtuti [...], non invidet [...], he that is confident of his own vertue, will never envy another mans. And thus we see, how this sin riseth first in the heart, and rankles there, and what it is, which [...] the soyl for it, and waters it to make it fertile: we come now to the outward act.

CHAP. III.

The outward act, of which two branches. 1. False words. 2. Idle and vain words. Of false speaking in general; this is two fold. 1. In judgement. 2. Out of judgement. In judgement, by false witnesse. Of lies in general. Six persons in every judgement, who may be guilty of false witnessing. 1. The Judge. 1. By cherishing Law suits. 2. By deferring justice. 3. If his judgement be, 1. [...], 2. rash, 3. perverse. 2. The Register by making false records. 3. The Accuser, 1. By accusing falsly, 2. upon uncertain grounds. 3. by prevaricating. 4. The Defendant, 1. by not confessing the truth, 2. by appealing without cause, 3. by not submitting to the sentence. 5. The [...]. 1. by not declaring all the truth, when [...] is lawfully called. 2. by not delivering the innocent, though he be not called, 3. by delivering the wicked by false testimony. 6. The Advocate, 1. by undertaking an evil cause, 2. by perverting the Law. Of giving false testimony in Elections.

THE Act of this sin consists specially in words, which are, as our Saviour speaks,5. The outward Act. according to the treasure of our hearts. Now there is not onely an evil treasure of the heart, out of which a man brings [...] evil things, but also an idle treasure, outMat. 12. 35, 36 of which a man brings forth idle things, viz. idle words, for which a man must give an account.

Under these two heads we may comprehend the branches of this sin, which may admit this division, of 1. false words, and 2. vain or idle words.

1. False words are, either when our words disagree from the truth and essence of1. False words things, or when they disagree from our own minde. And both may be considered, either as they concern our selves, or our brethren; for whatsoever speech is either prejudicial to ourselves, or our neighbour, is condemned, as against the rule of charity. And though it be neither hurtful to us, nor to our brethren, yet if it contain falshood, it is against the truth of God, and therein we are, as the Apostle speaks, found false witnesses against God. 1 Cor. 15. 15.

False doctrine is here included, as opposite to true doctrine, but not as it is in the third Commandment; for there it is forbidden, as contrary to Gods glory, here, as hurtful to our brethren, and their spiritual good. We must not adde to his word, nor take from it, nor change it, by making any other way of salvation, as those false teachers did among the Galatians, that preached another gospel, which, as the Apostle saith,Prov. 30. 6 is to preach alium Jesum, another Jesus. This was toucht before, and therefore weGal. 1. 9. shall say the lesse [...]. Onely this we adde, that it is a good rule given by S. Basil; not onely [...], but also [...], not onely all lies and falshoods, but also all turnings and wrestings of Scripture are condemned, as among others, he specially instances in one, viz. the making of the litteral sence typical, or turning the Scripture into allegories, and from thence inferring doctrines which the Holy Ghost never intended. This gives occasion to all Heresies, when men choose what opinions, they themselves please, and make the Scripture a nose of wax to patronize them. As to make Adam the reasonable part of the soul, and Eve the seniual, and thereupon to infer this as a positive doctrine, That if reason command sense, we shall avoid the temptation of the serpent; but if the sensual part prevail against reason, we shall be overcome by the Tempter, as Adam was by hearkning to Eve; this is to pervert the Scripture: we may indeed [...] to such things in Scripture, as the Apostle doth to [Page] Sarah and Hagar; but to say, this or that is meant by such texts, is to make the Scripture like a [...] mans hose, or Cothurnum, a [...], that will serve either leg, and makes all Religion uncertain. Ezekiel makes it an [...] to God, to say, In obscuris [...], I have written to you in dark or doubtful speeches; but by this means all is made doubtful, so that people shall be doubtful what to hold in any point.

We come now to false speaking in particular, and here we must consider, 1. falseFalse speaking 1 In judgment.2. Out of judgement. testimony which is given in judgement: and 2 falshood uttered out of judgement.

This distinction is intimated by Solomon, Proverbs 19. 5. where he saith, A false witnesse shall not be unpunished, and he that speaketh lies shall not escape: where weProv. 19. 5. see, he make this division, that some are false witnesses, viz. such as speak falshood from judgement; and others speak lies at other times, that is out of judgement; and the very same we finde by him repeated in the ninth verse. The same may be inferd in the words of this Commandment; for when it is said, Thou shalt not bear false witnesse against thy neighbour, that is in judgement: this [...], that there may be also falsum testimonium, false witnesse that is not contra proximum, against our Neighbour.

Before we speak of these in particular, we shall onely say this briefly inOf lyes in general. general, concernig all lies, That all lyes are from the Devil, who was a lyar from the beginning; for the first word that ever he spake was a lye; those then that utter lyesJohn 8. 44. belong to him. The Psalmist makes it the proper mark of wicked men, whom he describes by this, they speak lies from the very womb. And that this is no small sin, appearsPsalm 58. 3. by that fea: ful threatning against lyars, Perdes omnes, qui loquuntur mendacia, [...] shalt destroy all [...] that speak lies. All lies, whether they concern our selves,Psalm 5. 6. our Neighbours, or none, make us false witnesses to God. And therefore we finde in the Revel. that in the place of torment shall be [...], every one that loveth or maketh a lye, he that either loves to hear it, or that speak it, so that lies are condemned, both actively and passively, if we make them, or love to hear them.Revel. 22. 15.

Come we now to him that speaks false in judgement. And for this false witnesse, Solomon gives us a good comparison, for he saith, A man that beareth false witnesse, Of false speaking in judgment is a hammer, a sword, and a sharp arrow. Now thus he is compared, partly because hisProv. 25. 18. face is hardned, so that he blushes at nothing, be it never so false; for having once lost his [...], he comes to have frontem meretricium, as the Prophet speaks, a whores forehead, Jer. 3. 3. and [...] known to the one party, viz. to him that hired him, to be a Knave, he grows impudent, and testifies any thing, and so strikes like a hammer, or a sword, or whatsoever doth wound the deepest, he sticks at no mischef he can do to the party against whom he speaks: and partly, because that as S. Bernard speaks, there are three parties, who are [...] by him at once, by one and the same tongue.

1. Judici est Malleus, He is a hammer or maul to the Judge, whose judgement

A false witnes is, 1. A hammer

and understanding he [...], so that like a man astonisht by a blow on the head, he knows not how to determine aright.

2. To the party that hired him, he is gladius, a sword; for, though he speak for

2. A sword.

him, yet [...] is a sword to destroy his soul. He makes him beleeve, that by his purse he hath prevailed against the truth, and having done so once, he may do so at other times, and so he [...] him in this evil course.

3. He is a sharp arrow to him against whom he witnesseth, though he hath the

3. An Arrow.

least harm, if he can bear it with patience; for his false testimonie is like an arrow that sticks in him, it wounds him, either in his goods, or life, or at least his good name is blemisht by it.

Now this bearing of false witnesse, is not to be referred to the witnesse alone, but it takes hold of all [...] persons that have to do in judgement, either as parties, or others that act in it. [...] Accuser is called a witnesse, If a false witnesse rise up against Deut. 19. 16. any man, &c. and so by like reason, may also the Defendant, reus, the party accused, be called a false witnesse. The Actor, or Accuser by an untrue accusation, and the other by an untrue defence, may bear false witnesse. And so may the Judge, by a wrong determination: and the Notary or Register, by recording the sentence, otherwise then it is pronounced, or by leaving out, or inserting any thing into it: And so may the [...], by pleading for a bad cause: for in every judgement there are these six. 1. The Judge. 2. The Register. 3. The Plantiffe. 4. The Defendant. 5. TheIn every judgement are. [...]. And 6. the Advocate.

1. The Judge: it is not perilous on his side, if he give wrong Judgement. He

1. The Judge.

[Page] had need be a man of wisdom; for it is said, that judicium est [...], the judgement is

Deut. 1 17.

Gods; and therefore whosoever he be, that being a judge giveth a wrong sentence, facit Deum mendacem, he maketh God to speak a lie: and whosoever induceth a judge by [...] witnesse, or otherwise, to give false judgement, he perverts the course of nature, and as much as in him lies, changes God into the Devil.

2. For the Notary or Register, he is guilty by making false records, or decrees.

2. The Register

Artaxerxes Notaries could [...] a decree upon search, that Jerusalem had of old time

Ezra 4. 19.

been a rebellious city, and had made insurrection against Kings, which were false records;

Ezra 6. 2.

for when Darius a good king came to reign they could finde in the Palace, in the house of the Rowls, where the treasures were laid up in Babylon, that they were so far from rebelling against those, to whom they were subject, that they would not attempt, so much as to build the Temple, without Cyrus his decree.

3. For the Plantiffe or Accuser, there was order taken under the Law, that he must

3. The Plantiffe

Levit. 5. 1.

utter, what he hath seen or known, not any thing false or uncertain, and if he do not

Gen. 39. 7.

utter it, he must bear his iniquity. He must not accuse any falsly, as Potiphars wife did

[...]. 3. 8.

Joseph, that he would have layen with her; or as Haman did the Jews, that they

1 Sam. 13. 3.

observed not the Kings Laws; or as Ziba did Mephibosheth, of aspiring to the kingdom;

Daniel 6. 13.

nor out of malice, though the thing be true, as they did Daniel, for praying thrice a day.

4. For the Defendant, he must confesse what he hath done, being required in due

4. The Defendant.

form of Law, before lawful Authority. Achan confessed all to Joshua.

Josh. 7. 19, 20.

5. For the Advocates, They must follow, as the Law saith, that which is altogether

5. The Advocate.

just; it is spoken not onely of Judges, but also of Officers. Now those Officers were causarum cognitores, knowers and followers of causes, such as Atturneys Counsellers

Deut. 16. 20.

&c. they must not undertake the patronage of an evil cause, nor encourage their Clyent, when his cause is bad, they must inform him aright what to do, not misinform the Judge, nor wrest the Law, nor respect persons, nor protract causes, nor extort bribes, and draw from their Clyents, more then their usual and lawful Fees.

6. Lastly for Witnesses, God took order, that if any did accuse another, and did

6. The Witnesses.

testify a false matter, look what penalty the other should have undergone, if he had

Deut. 19.

been guilty, the same should be inflicted upon him, if the thing proved false. Thus ought the judgement seat to be established on every side.

To go over these more particularly.

1. For the Judge. He may be guilty of the breach of this Commandment diverseThe Judge offends, 1. by cherishing law suits. wayes.

1. By cherishing Law suits, whereby untruth is uttered in the judgement seat. The Apostle said, that it is [...], a fault for brethren to go to Law one with another, meaning

1 Cor 6. 7.

it was a fault in those that begun, not in those that are [...], constrained to answer, therefore it must necessarily follow, that it is a fault in a Judge, to encourage men to go to Law. There must be untruth either in the Plantiffe or Defendant, for there cannot be truth on both sides; and if the Judge shall encourage men to go to law, there must needs be much untruth spoken at the judgement seat, which is highly derogatory to God, (as the confession of truth is for his glory.) Therefore S. Pauls advise is, that Law suits should be diminished and lessened, as much as may be, and that there should be no suit, but when there is [...], or [...], a defraudation, or hurt, or wrong done that cannot be borne. The cherishing therefore of Law suits by a Prince or a Judge, is the way to open a wide window to breaking of this Commandment.

And therefore to prevent this mischief, which is a judgement upon this land, now since the Reformation, it were good that some order were taken herein: as,

1. That there might be [...], Examiners and Inquisitors of all causes, as there were in Greece, such as were to approve or allow of quarrels and suits, and to judge whether they were fit to be prosecuted or no.

2. Or else as they had in Rome, that men should contend ex sacramento, each man should lay down his pawn when he went to law, in manum Pontific is ad sacros usus, in the hands of the High Priest for sacred uses, and if his cause or quarrel proved not good, it was to go to the repairing or adorning of the Temple.

If some such courses be not taken, Law cases will multiply, there will be [...], aDeut. 1. [...]. fault. The judgement seat was erected by God, that hard and difficult cases onely [...]. 18 [...]. should be brought thither, and not for every trivial matter. But we see the contrary [Page] to say that the matters now usually brought before the Judges, are matters of difficulty, were [...] and untrue.

2. The Judge may [...] by delaying justice; he ought to give quick dispatch, to2. By delaying justice. delay justice is injustice; therefore Moses though he were very able for dispatch, being excellent in knowledge, yet that causes might be the sooner ended, he appointsExod. 18. 23. more Judges, as his father in law counselled him. Jethro thought it absurd, that theExod. 18. 14. people waited, and their causes depended from morning till night. How absurd then is it for causes to depend from yeer to yeer? This that thou doest is not well, said Jethro, that the people should wait thus, and verse 23. he tells him, if this which he advises be done, the people might go home quickly. This would be the benefit of quickdispatch. As multitude of suits, are causes of much falshood, and false witnesse; so also is the long depending of suits, by non-suits, dilatory pleas, and other shifts, to delay justice.

3. The Judge may offend, if his judgement be, as we shewed before in the fifthHow the judge may be [...]. Commandment, 1. Vsurpatum, usurped. 2. or Temerarium, rash and hasty, or 3. Perversum, perverse and wrong.

1. Judgement is usurped, if he give judgement in a cause of which he hath no cognizance, or upon one, over whom he hath no jurisdiction. To such may be said, what the Apostle saith in another case, who art thou that judgest another mans servant?

Rom. 14. 4.

to his own Master he stands or falls.

2. His judgement is rash, either when it is suddainly given in a hard case, or before

Deut. 1. 17.

both parties be heard. It was a blemish in David, by a rash judgement to give away

2 Sam. 19. 29.

Mephibosheths lands to Ziba, and after with much ado, to let him have the one half, and Ziba the other. By the Law both parties were to meet before the Lord, before any thing was determined: and that Heathen Judge said, It was not the custom of the

Acts 25. 16.

Romans to condemn any, before he have his accusers brought face to face, and be heard speak for himself, Solomon gives the reason, He that is first in his own cause seems just,

Prov. 18. 17.

but his neighbour cometh and searcheth him. Therefore this is one step to rash judgement, to give credit to the party that speaks first; by this means Ziba so far prevailed, that though [...] prove all the lands to be his, yet he must be content with one half.

3. He ought not to give perverse judgement, but must say, All the words of my

Prov. 8. 8.

mouth are righteousnesse, there is nothing froward or perverse in them. The Law is expresse, Thou shalt not pervert judgement. Now judgement may be perverted, either

Exod. 23. 2.

when the wicked is absolved, or accounted just, or the just is condemned and accounted wicked, both which, Solomon saith, are abomination. The words translated according

Prov. 17. 15.

to the original are, He that justifies the unjust, or unjustifies the just, &c. because it is all one in case of justice, to affirm a thing to be, and to make it so. He must not in some cases, release the guilty upon any pretence: under the Law, no satisfaction was to be taken for the life of a murtherer, but he must die; for blood cannot be

Numb. 35. 31.

cleansed, but by blood: when God therefore appoints the punishment, it is not in

32, 33.

the power of the Magistrate to remit it, yet in some cases it is left to his Arbitrement; but with two conditions: 1. That it be expedient, or not against the good of the Common-wealth. 2. That the party wronged be content with it.

2. For the Notaries or Registers. The Prophet saith, That as some decree wicked The [...]. decrees, that is the Judges; so there are some that write grievous things, which mayEsay 10. 1. be applyed to Registers, and a woe is denounced against both; for the Register many times, makes the record more grievous then the decree, which if it go not exactly, according to the sentence pronounced, it is a false record. And to such as do thus, it may be said, Quando justitia revertitur ad judicium, when righteousnesse shall Psalm 94. 15. return to judgement, when Christ the true righteousnesse shall come to judgement, they [...] answer for it.

3. For the Accuser, he may be guilty of the breach of this Commandment threeHow the Accuser may be guilty. wayes.

1. [...], by slandering, when he brings a false Accusation, as Haman, who

Esth. 3. 8.

slandered the Jews, that they were not observers of the Kings Laws, upon which false accusation, the King gave temerarium judicium, rash judgement against the Jewes.

2. When he accuses any upon uncertain grounds, as those that accused S. Paul, and

Acts 24. 13.

[Page] alleadged sundry [...] against him, which they could not prove, and yet he was still detained [...], till [...] proof could be made.

3. By prevaricating, [...]; when there is collusion used in pleading, so that he which accuses pleads faintly against another, being reconciled to him underhand. It is a Metaphore taken from those that were (vari) such as had crooked legs, bending inward [...] the knees, the feet being [...] asunder, who by wearing long garments down to their feet (as was the use of old [...] some Common-wealths) might easily deceive those that looked upon them, the garment covering their deformity, as if their knees had been as far asunder, as their feet. Hence those that did contend, and strive together in publick, and yet were friends privily, were called pravaricatores, prevaricators; thus when a man seems to accuse, and yet is friends with him whom he accuses, he prevaricates, and is a meere mockery of the place of judgement. And as the Plantiffe himself, so he that is Advocatus Actoris, the Advocate for the Plantiffe, is guilty in like manner of prevarication, when he [...] the cause of the [...] whom he represents, by weak proofs and grounds. We read in Ezra, that

Ezra 4. 5.

there were Counsellers about Artaxerxes, that made shew of such as would advise him for the publick good, whereas they had bin hyred and bribed against the Jews, by their enemies, to hinder the building of the [...], which was not for the good of Artaxerxes: and so he that is to represent another, and is to advise for his good, and yet is corrupted to do the contrary, is [...] to be blamed for prevaricating.

4. For the [...], or the party accused, he may be guilty three wayes.How the Defendant is guilty of the breach of this Commandment.

1. If being demanded or required to answer in due form of law, he use excuses, or [...] to avoid the matter objected against him, though it be true, or which is as old, if he seek to excuse [...] by accusing others. This was Adams fault tergiversari, to use tergiversation. The question was, whether he had eaten orpsalm 141. 4. Gen. 3. no, he makes no direct answer, but layes the fault upon the Woman. The woman which thou gavest me, she geve me of the fruit, &c. Job therefore makes it part of his [...], that he had not hid his sin, as Adam did, concealing iniquity in his bosom. Job 31. 33. Being lawfully commanded therefore to answer, in matters where there is publick fame and probable ground precedent, we must answer, for we must not adde [...] evil to another; to be evil is evil, and to seem good when a man is evil, is evil also: and therefore he that being evil would seem good, by [...] the truth, addes one evil to another.

But yet a man is not bound to accuse himself, when he is not lawfully proceeded against, nor before a competent Judge: when the High Priest interrogated ChristJohn 19. 9. concerning his doctrine, he bids him ask those that heard him. If any could accuse him, let him come forth, but he would not accuse himself: and when Pilate askedJoh. 18. 20. 21. him some questions, he would give him no answer, or no direct answer, because his questions proceeded not ex publica infamia, nor ex semiplena probatione, upon publick fame, nor upon probable grounds, but were to make him accuse himself: in such cases a man may not answer. And again in some [...], if there be two things in the accusation, and both true, he may answer to the one, and occultare partem veritatis, hide or conceal the other part, as S. Paul did when he was accused, for perceiving thatActs 23. 6. part were Sadduces, who denyed the resurrection, and part [...], who held the resurrection, he cryed out, that he was a [...], and held the resurrection, and for that was questioned, which was true, for that was one thing for which he was called in question; but it was not that alone. So if a man have diverse wayes to defend himself, he may choose which he will; as he that hath diverse weapons, may use which he will for his own defence. But if according to due form of Law he be proceeded against, he must answer as Achan did, when Joshua urged him to confesse the truth.Josh. 7. 19.

2. Whereas the benefit of appeal is granted, for a remedy of those that are oppressed, if any shall use appeals meerly to protract the cause, and avoid a just sentence, this is a second fault in the Defendant; for this is to delay [...], contrary to Jethro's advise, who would not have people wait long for justice, but to be dispatcht, that

Ex. 18. 22. [...]

they might go home to their place in peace.

1. The Defendant offends, if when sentence is given, he do not submit to it;

Rom 13. 2.

for, Qui resistit, Dei ordinationi resistit, he that resisteth, resisteth the ordinance of God.

[Page] 5. For the witnesse, he may likewise [...] guilty diverse wayes.How the witnes breaks this commandment.

1. If being lawfully required by a Superiour, demanding his testimony, and asking him nothing that is [...] to the matter in question, if he do not declare all that

Levit. 5. 1.

he knows; for the Law is [...], that a witnesse, if he [...] not utter [...] he [...] seen and known shall bear his [...].

2. Though one be not required by a Superiour, yet if it be to [...] an Innocent man in danger, he is bound to bear witnesse, and he [...], if he be silent. Solomon makes it no small sin not to give testimony, for the preservation of an innocent person, If thou forbear to deliver them that are drawn to death, and those that are ready to

pro. 24. 11, 12

be slain; if thou [...], behold I knew it not, doth not he that [...] the heart consider, and shall not be render to every one according to his works. But out of these cases, if one not be called to witnesse by a Superiour, or if an innocent person be not [...] by his silence, and if he be not examined about other things which belong not to the matter in question, he is not [...] to answer.

3. Besides these, Solomon intimates another way, whereby a witnesse may offend,

prov. 11. 21.

when he bears false witnesse to deliver the wicked; for though [...] hand, yet shall not the wicked escape unpunished. The Greeks have a Proverb, Da [...] jusjurandum, lend me an oath. This lending an oath is that which Solomon calls, a joyning of hand in hand, and he saith plainly, that though they may escape the hands of men, yet shall they not escape unpunished, that is, God will be sure to punish them.

6. Sixtly and lastly, for the Advocate, he may offend two wayes.How the Advocate offends.

1. If he undertake an evil cause, knowing it so to be. This is a great sin. God

Exod. 23. 1, 3.

saith (having first prohibited any to raise a false report) Put not thy hand unto the wicked, to be an unrighteous witnesse: now he that pleads [...] a bad cause, puts his hand to the wicked. And in the third verse, its added, Thou shalt not countenance a poor man in his cause, viz. if his cause be bad. If a man might plead for any in a bad cause, surely it might be for a poor man, but even for a poor man he must not. Jehu said to Jehosaphat, Wilt thou help the wicked, and love them that hate the Lord? therefore is wrath upon thee from the Lord. And the Apostle saith, that not onely the doers of evil things are worthy of death, but also [...], they that take pleasure in them, or consent to them, such are they that plead for them, they give their placet, as we use to do, at congregations in the Universitie. Greeks used the same words; and gave their suffrages, by [...], it pleaseth me, and therefore whosoever pleads for the wicked, cryes [...], I am pleased with it, he helps him, and is partaker of his sin with him.

2. Another way is by the Wise man, when a man for defence of a cause in difference,

prov. 17. 23.

though it be good, perverts the Law, or receives a bribe. The wicked ( [...] he) takes a gift out of the bosome to wrest the wayes of judgement. As it is evil to joyn with the wicked to help an evil cause (for he that saith to the wicked, thou art just, him

prov. 24. 24.

shall the people curse) so to bolster any cause by wrong means, and thereby to pervert the course of judgement, is wicked.

And because judgement is not onely [...], on the bench, but also in [...], inOf giving false testimony in Elections. the place of consultation, therefore false witnesse or testimony must not be given in elections, or in choice of men to places or preferments, for there ought to be justice and truth in both, and he that gives his voice for one unworthy, bears false witnesse, and goes against justice and truth; [...] justice, as the Philosopher defines it well, is rectitudo in affectu, impressa a recta ratione, a rectitude stamped upon the affections, by right reason, and as electio dicit excellentiam, so excellentia dicit magis aut plus, as Election or choyce imports excellency in the party elected, so excellency imports the best, or most eminent: now that in our choyce the best is alwayes to be chosen, is the second rule in moral Philosophy, which he that follows not, goes against the truth and so justice is broken.

[Page]

CHAP. IIII.

Of false witnessing out of judgement. Four things to which the tongue may do harme. The branches of this kinde of false witnessing. 1. Contumelious speaking. 2. Taunting. 3. Backbiting. Which is, 1. By words. 2. By letters. 3. By deeds. 4. In all these a man may be a false witnesse. [...] he speak the truth.

AND thus we have done with false testimony given in judgement. Now for thatOf false witnessing out of judgment. which is out of judgement. When a man is out of judgement, he is not to say with those in the Psalm, Ego sum Dominus linguae meae, my tongue is my own, I mayPsalm 12. 4. speak what I will; for nemo est Dominus sui, nisi ad licita, no man is Lord of his own,prov. 24. 28. further then to imploy it for a lawful use. Solomon hath a strange speech, Be not a witnesse against thy [...] without cause; which speech implies, that a man being not called, may be a false witnesse against his neighbour, when there is no cause. How can this be? In common ordinary talk, when a man speaks evil of his neighbour, he bears false witnesse against him, though he be not before any Judge. Therefore he advises to put far from us, proter vitatem oris, & labiorum, a froward mouth, and perverse Prov. 4. 24. lips, we must not breath out slanders against him, who it may be doth not think the least evil of us.

That we may understand this, we must know, that there are four things to which the tongue may do harm. For 1. a man hath favor or good esteem among men, this is in the minde. 2. A good report, which consists in speaking well of him. 3. Friendship with friends, &c. 4. A state or dignity, as a Superiour. And as all these may be hurt by the tongue; so may the faults of the tongue, extra judicium, be distinguished.

Of the first and second Solomon speaks, when he saith, A good name is [...] to be Prov. 22. 1. chosen then great riches, and loving favour rather then silver and gold. Of the thirdProv. 20. 6. in another place he saith, a faithful friend is an unknown treasure So the vulgar Latin reads the words, which our Author follows.. Against the fourth, we have an example in Rabshekah, who reproached and blasphemed King Hezekiah, and in him God himself.

Against these, there are diverse faults of the tongue, which we are now toEsay 37. 23. speak of.

1. Contumely and disgrace, which is against the [...] (credit and favour) and is1. Contumelie. when a man is present: such men as use these, the Apostle calls [...], despightful,Rom. 1. 30. which disgrace a man to his face, by opprobrious speeches.

2. If it be per sales, oblique, glauncingly by jeasts, it is called subsannatio, taunting,2. Taunting. and this is against the fourth, viz. against ones dignity. Those that are laughed at are moriones, fools, the off-scourings of men, fit to be laughed at. Now to make a man as one of them, to set him in that estate that he shall be [...] at, is an impairing of his state and dignity and gives him a great wound.

4. This was Sauls reason why he would have his harnessebearer to kill him, he1 Sam. 31 4 would rather be killed, then be mocked by the uncircumcised Philistims; for an ingenuous nature counts onely probrum to be delictum, reproach to be a crime, other railings are to be neglected.

3. As two are when one is present, so there is a third, who hurts a good3. [...] Name behinde ones back. Obtrectator, a Backiter, he offends against the second,1. By words. which is good Report, and the fourth, viz. Friendship. Plautus calls him Mus nominis, a Mouse (that is the Gnawer or eater up) of ones good name. But Saint Paul calleth him by his true Name, Diabolus, the Devil, [...], in lingua, a Devil in the Tongue, that is a false accuser or detractor; first he speaks against2 Tim. 3 3. one to this man, then to another, then to a third, thereby to make him lose some of his [...], and then they call him susurro, a talebearer, and indeed he often so prevails that [Page] as the Wise man observed, he sowes discord and dissention between Princes, and so between whole Realms.

This sin, when it is contra bonum aestimationis, against a mans credit and estimation,2 Sam. 16. 5, 6, 7. and to his face, it is called Shimeis sin. If it be behind ones back, it is called Hamans sin.Esth. 3. 8. If it take away friendship, and bring alienation of [...], it is Ziba's sin; for he2 Sam. 16. 3. informed David against Mephibosheth, to alienate Davids affection [...] him. If it be to the scorning and vilipending of a man, it may be called the sin of the men ofJudg. 8. 6. Succoth, who slighted Gedeon, and we may read afterward, how he requited the Princes of Succoth A heroical minde cannot endure this. David complains often, that he was scorned by his friends and acquaintance, and that the very abjects made jests ofPsalm 69. 12. Jer. 20. 10. him; and so doth Jeremy who was used in like manner.

This sin, as it may be by words, so by letters also; Sanballat sent a letter to Nehemiah Nehem. 6. 6. full of slanders against him. And as it may be in words, either directly, or indirectly;2. By Letters. so it may be by writings, either directly, as in that of Sanballat; or indirectly, as in Libels, whereof we have a resemblance in that which Jehoash king of Israel sent2 King. 14. 9. to Amazia, concerning the Thistle and the Cedar, which was nothing else but a scoffe3. By Actions. of Jehoash against Amazia. And as it may be both in words and writings, so also byJohn 19. 2. outward acts, as when the Souldiers platted a crown of thorns upon our Saviours head, this was a real scoffing of him.

Any of these, whether done directly, or indirectly come under the name of [...], foolish talking, and [...], jesting, and such as use it, are called [...], jesters, which is the common name given them of curtesie, when as indeed they are [...], foolish talkers.

In all these kindes a man may be guilty of bearing false witnesse, though he speakFalse witnessing though a man speak the truth. the truth: for the truth ought to be spoken in love, as love delighteth in truth, so the truth must be spoken in love (which is the affirmative part of this Commandment.) And therefore though one speaketh truth, yet if it be not in love, he is a slanderer.1 Cor. 13. 6. Therefore Doeg, was Doeg, though he told the truth: it was true, that when David Ephes. 4. 15. came to Nob to Abimelech, that Abimelech gave him bread, and the sword of Goliah, 1 Sam. 22. 9, 10 all was true that he said, but yet he was a Doeg still; for as David said truly, His tongue Psalm 52. 2. did cut as a sharp razor, for it cut all the throats of the Priests. Some go further, and cover their malice under a veyl of love; they are like those false brethren the Apostle speaks of, that were unawares brought in, of whom S. Jerome gives the reasonGal. 2. 4. why they were so called, because they came in like those in the story of Daniel, that came under the table, and eat the meat provided for the Idol: so these men privily insinuate themselves into those they speak to, by pretending a great deal of love and affection to the party they speak against. Their lips swim with butter and oyl, but their words are very swords. Such were they that askt Christ, whether they Matth. 22 16. might pay tribute to Caesar or no: Magister bone, Good Master, say they, we know thou speakest the truth, (this is the oyl:) but here is the sword, shall we pay tribute to Caesar? If he answer one way, he offends the people, who would be ready to stone him, if the other, he offends Caesar, and off goes his head. Thus whether a tale-bearer speak to bring a man into danger, or to take away his credit, His words (as the Wise man speak) are as wounds, and they go down into the [...] parts of the belly. S. Bernard upon the Canticles, describes such an one well; Vide magna praemitti suspiria, Bern serm. 24 in Cant. you shall have him send forth great and deep sighs before, and he will speak, [...], &cum quadam tarditate, dimissis superciliis, voce plangenti, &c. sic egreditur maledictio, as if he were confounded and ashamed, and then with an affected slownesse, casting down his countenance, with a whining voice, and then cometh out the cursed venome of his heart: you would think, it were rather done dolenti animo, quam malitioso, with a mourning rather then a malitious mind, he saith, vehementer doleo, quia vehementer diligo, I am heartily sorrow for him, because I heartily love him, and then he saith, compertus jam est, it is now known, otherwise I would never have spoken of it, but seeing it is known, I must needs say, it is so; and thus he breaks out his cursed speeches. This is one extream.

[Page]

CHAP. V.

Of reproof or fraternal correption, the vertue opposite to flattery. Of flattery, which is 1. In things uncertain. 2. In things certain, and those either good or evil. Of boasting and vaunting a mans self, and its extream.

THe other extream opposite to slandering and detraction, is flattery, of which,Of admonition or fraternal correption before we speak, we shall premise somewhat of the affirmative duties opposite to it, which is, Fraterna correptio, fraternal admonition, or brotherly reproof, opposedJames 3. 1. to flattery: and secondly, the giving a true report, opposed to detraction: Because we are joyned together by the law of love or charity; and for that as S. James saith, In many things we offend all: therefore God took order in his law, that as we should not slander or speak evil of our brother, so we should admonish and reprove him when he [...]. Thou shalt not hate thy brother in thy heart. Thou shalt in any wise Levit. 19. 17. rebuke thy neighbour, and not suffer sin to rest upon him. This is as much to say, that1 Thess. 5. 14. as the Heathen man said, we should cum opus est contristari amicum, when there isGal. 6. 1. occasion, even to make sad the heart of our friend by reproof. If any be disorderedTit. 1. 13. by a bare admonition, if the offence be small, and without aggravating circumstances,1 Tim. 5. 20. then to reprove him in the spirit of meeknesse; but if it be otherwise, to reprove him Matth. 18. 15. sharply and roundly; if it be an open fault, then openly and before all; if secret, then Acts 23. 16. privately in the ear, with this caveat, except it redound to the damage and detriment of another, for then it must be declared to the party whom it concerns.

So we see as S. Augustine saith, that there is a double truth.

1. Dulcis, quae fovet, a sweet truth, which cherishes when we do well.

2. Amara, quae curat, a truth which is bitter, yet cures us when we have done amisse.

And therefore the Apostle writes to the Corinths, Though I made you sory, yet I 2 Cor. 7. 8, 9. repent it not, though the example of the person punisht, made you sorry for a [...]: Rather I do now rejoyce, not for the act of punishment inflicted upon the offendor, as for your amendment by that act. Thus we see reproof is a way to bring men to repentance; and therefore we are to perform this duty, that thereby we may bring men to repentance, and so having performed it, we shall never repent us of it. And this is the reason of that speech, Non amo quenquam nisi [...], I love not any till I have made him sad: which is to be thus understood, that by making him sad, we bring him to repentance, and so we testifie our love to him.

There are some such as the Philosopher saith, who having done evil, if a man come to deal with them, he must either [...] veritatem, or prodere amicitiam, betray the truth, or lose their friendship, they cannot abide this [...]. But though they be such, yet we must not fear openly to rebuke them; for as Solomon saith, Open rebuke is better then secret love; and vulnera diligentis, the wounds of a friend, are better then oscula blandientis, the kisses of a flatterer: as in Physick we know, Amarum salubre, a bitter thing whlosome, is better then perniciosum dulce, an un wholsome thing, though sweet. This duty must not be neglected, though we shall be sure to meet with such as the Prophet Amos mentions, who will hate him that reproves them: For this was seen by the Heathen, as appears by that speech; Veritas odium parit, truth brings forth hatred.

There are tres optimae matres trium filiarum pessimarum, three very good Mothers which have three most wicked Daughters; the first of which mothers is Truth, quae parit odium, which brings forth Hatred, so there is mater optima, & filia pessima, an exceeding good mother, and a most naughty daughter. Neverthelesse we must resolveProv. 27. 5. 6. to speak truth to our friend, though we make him sad; as Demaratus in Herodotus, Amos 5. 10. who speaking to Xerxes the King, began thus. Shall I speak truth, or what Herodot. lib. 7. will please you? If I speak truth, you will not like it, and yet Non poteris uti me & amico & adulatore, I cannot be both a friend and a flatterer, therefore I will speak truth, for though it be not to your liking, yet it may be for your good.

The vice opposite to this duty of fraternal reproof, is flattery, which Hierom calls Natale malum, our native evil, for natali ducimur malo philantiae, we are all transported [Page] with [...] and inbred evil of self-love; and hence it is, as Plutarch observed, that every one is [...], his own chief and greatest flatterer. And because we love our selves, therefore we think we are good, and that he that loves us doth his duty, and is therefore good ipso facto in so doing. And therefore he that speaketh in commendation of what we do, we thereupon think him to be a good man, [...] that he doth but his duty, and for this cause we love him. On the contrary, he that grieveth us, we think him to be evil, and consequently hate him. This [...], this native evil, and that good [...] which we have of our selves, makes us, [...] we do cito nobis [...], [...] please our selves, if any good be spoken of us; as if any will say we are [...], presently we believe him, and willingly hear him, for ubi propitia mens est, where the minde is favourable, propitiae aures, the ears will stand wide open to receive any thing that is said.

Nay further, as [...] saith, when men will deny what the flatterer saith, and say it is not so with them, they deserve no such praise, yet etiam blanditiae cum excluduntur placent, flatteries do please men, though they be not believed or received. And hence it is, that a man having this good perswasion of himself, is [...] to say, as those in Esay, Prophecy not to us true things, but prophecy pleasing things, such thingsEsay 3. 10. as we do love and like: and like those in Micah, of whom he saith, He that would Mich. 2. 11. prophecy of such things, as they delighted in, as of wine or strong drink, should be Prophet for that people. And hence it is, that as S. Hierom saith, Qui nescit adulari, he that cannot [...], nor apply himself to the humours of others, is thought to be either superbus, or invidus, proud, or envious, all which ariseth from this, that men like those that do sooth them up.

Now this vice of flattery is two fold, for it is either in things uncertain, or certain.

1. In things uncertain, as when we commend a man before we be certain he deserves it; this is [...] laus, [...] praise, when a man is praised at first sight, or when he begins to do well, for some will then so highly commend him, as to make him think he hath done enough, and answered all expectation; whereas it is

1 King. 20. 11

not the puting on of the armour, but the putting of it off, which shews what praise a man deserves. It is not stadium, a part of the race well run, but the whole race that deserves the Garland. Praeclarum stadium, sed metno

Dolichus, signifies a double stadium, or 16 furlongs.

dolichum, the entrance of the race is excellent, and I like it well, but I am afraid of the length and continuance of it; many begin well, who fall short and faint before they come to the goal. Therefore whilest things are uncertain, we ought not to be liberal in commending, nor prodigal in our [...].

2. In things certain, and those either evil or good.

1. In evil things, which are by God condemned, Laudatur male qui [...] ob malum, or de malo, it is a very sorry commendation to be praised or cried up in evil,Pro. 24. 24. or for evil. He that saith to the wicked thou art righteous, him shall the people curse, nations shall [...] him And the Psalmist speaking of a wicked man, saith, That he speaketh Psal. 10. 3. well of the covetous whom God [...]. The Prophet Esay denounceth a woeEsay 5. 20. against all such, as call evill good, or good evill, that call light darknesse, and darknesse light. [...] writes of Cambyses, that he having a minde to an incestuous mariage, moved the question to those about him, [...] he might marry such an one, they told him, that they could not well answer in general, for that the action seemed not good, but they found this in particular, that whatsoever the King would do, he might do it. This [...] was abominable, and to be hated of all good men. TheEzek. 13. 10, 11. Prophet compares such to those that build a wall with [...] morter, which cannot therefore stand: For as it followes, when the wall is fallen, it shall be said unto them, where is the daubing where with ye have daubed it? These are Caementarii [...], Vers 18. the [...] daubers. And therefore at the 18 verse there is a woe denounced against those that sow pillows under mens elbows, for he would have men that are asleep in sin, to sleep with as little ease as may be, without pillows or curtains, that so they may wake the sooner, but flatterers, by sowing pillows [...] them, make them sleep the more secure.

2. In good things one may be guilty of flattery, by praising them above measure; [...] brings men into an errour of thinking otherwise then it is; whereas the Apostle [...] not have any to think of him, above that which was in him. Thus praise above a [Page] [...], is [...] sine [...], [...] beyond proportion; this breeds in men a better [...] of themselves then they deserve; and whereas they ought to strive and endeavour to go on, and to attain more perfection, they stand still and rest in what they have attained. Such flatterers though they pretend great love, yet usually there is no such affection in their heart: and therefore Solomon saith of [...], that [...] that [...] Prov. 27. 14. his friend with a loud voice rising early in the morning, it shall be counted a [...] to him. Yea, it may be sometime he hath a [...] affection, he hates him whom he slatters, and therefore the same Solomon saith, Though he [...] favourably, believe him Prov. 16. 25. not, for there are seven [...] in his heart. [...] such men did truly love those they praise, they would speak no more then truth of them, for love [...] in truth, as1 Cor. 13. [...]. truth ought to be in love. If the one be without the other, if either love be withoutEphes. 4. 15. truth, or truth without love, the law is broken.

Thus whether it be upon uncertainties that we praise men, or if upon [...], yet in evil things, or if in good things, yet if it be too much, or too high, or without affection or love, it is flattery in them all, and here [...].

The lips that utter such flatteries, the Psalmist [...], and wishes that such men might be liplesse, and that they might be rooted [...], that [...] they might not utterPsal. 12. 3. with their [...] that venenum quod habet [...] (as the Heathen man said) that poyson which is conveyed [...] smooth words.

It is true, there is a pleasing of men, which is lawful, sin being set aside, and the truth preserved, and the heart first wrought upon truly to affect them and desire their good. Thus s. Paul laboured to become all things to all men; but without these conditions,1 Cor. 9. 22. whosoever he be that sets himself to please men, cannot be the servant ofGal. 1. 10. Christ.

To avoid this plague of flattery, we must not countenance such persons, nor open [...] to them, lest we be like those spoken off by the Prophet, that make falsehood Esay 28. 15. [...], and love to be well spoken off, rather then to deserve well: Or [...] that of Menander [...], that he that flatters most shall fare best, when as the Prophet speaks, they bend their tongue [...] a bow for lies, and take pains to doJer. 9. 3. wickedly: we must rather pray with the Psalmist, Ne [...] caput Psal. 141. 5. meum, that his head may not be [...] with the oyl of wicked men; that is, with their words which are smooth as oyl, that his senses may not be so bewitched with their flatteries, that his heart might be perverted.

And as we must not suffer our selves to be flattered, so we must not flatter others, but reprove them rather, for we may be assured, that if he [...] wise whom we reprove, he will make use of it; [...] a wise man, and he will love thee: If he do not,Prov. 9. 8. the fault is his, we have done our duty: And though for the present he seem to be offended, yet as the Wiseman saith, He that rebuketh a man, shall at last finde more favour, Prov. 28. 23. then he that flattereth with his lips.

We have done with flattery, as it [...] others; we come now to that which theyOf [...] of a mans own self. call actum reflexum, when a man by reflecting upon himself, doth praise himself. This is Jactantia, boasting or vaunting of ones self. As in the former Commandement, a man may sin against himself, as we shewed; so here he may break this, by bearing [...] witness against himself; not onely by suppressing the truth in [...],Rom. 1. 18. inwardly, but also in daily and common talk, by glorying and vaunting of that which is not in him. S. Paul saith, it was not expedient for him to boast; and therefore lest2 Cor. 12. 1. he should be thought so to do, though he spake nothing but the truth, speaking of his revelations, and the mysteries he heard when he was wrapt up into the third Heaven, he speaks of it in the third person, as of another man; and lest he should fall into this sin, he had one sent to buffet him, that he might not be exalted above measure. John 18. 37. Our Saviour excepts not against their assertion that said, He bore witnesse of himself; for ordinarily it is true, he that witnesseth of himself must have another witnesse, but Christ being truth it self, needed not any other witnesse, for the truth may bear witnesse of it self: but otherwise, as the Wiseman advises, Laudet te os alienum, Let another Prov. 27. [...]. mans mouth praise thee, and not thine own, lest we fall into Moabs sin, and partake of the punishment threatned, Jer. 48. 29, 30.

And as this is every where to be avoided, so especially in this place when we utter the word of God. The Prophet that telleth lyes is the tail of the people, the most vile and abject of all others. God hath no need of our lyes, as Job saith: what we speakEsay 9. 15. [Page] from him, must not [...] [...], and nay, true and false, but onely [...]. The Apostle would2 Cor. 1. 19. not [...] of any of those things which Christ had not wrought by him. It is vain arrogancyRom. 15. 16. in men to names [...] they have never seen, or affirm that which they do not know, especially in the Ministers of Christ.

And as it is a sin for a man to boast of what he hath not, so also to take that faultThe extream [...] to boasting upon himself which he is not guilty of; as he, that when Saul had killed himself, said that he had killed him, hoping for a reward. So also to deny any thing of a1 Sam. 31. 4. mans self which is true, [...] be to his [...] or dispraise. S Gregory saith, this2 Sam. 1. 10. is Mendax humilitas, [...], a lying humility, and unadvised. And s. Augustine saith, He that uttereth an untruth of himself, out of modesty or humility, though he had not sinned before, yet peccator [...] mentiendo, he sins now by lying. Therefore S. Hieroms rule is, Ne ita caveatur arrogantia ut caveatur veritas, not so to shun arrogancy, as to deny the truth. Its true in the [...], a man may affirm, minus de se, [...] of himself, because in majore est minus, the greater doth contain the lesse; but otherwise, where there is a necessity of answering concerning himself, he must stand on the negative, not to deny any truth of himself.

Again, on the other side, a man is not bound praedicare peccatum suum, to [...] Esay 3. 9. his sin. It was the height of impiety in them that declared their sin as Sodom: yet beingGen. 18. 15. asked, where we are bound to answer, we must not deny our sin with Sarah, though we are not bound alwayes to speak all the truth of our selves, yet we must [...] deny the truth or speak an untruth of our selves.

Having done with this actus reflexus, we come to that which is false witnesse directly,Of Lyes. of which we spake something before, viz. Mendacium, a lye.

These we have already spoken of, are [...] perniciosa, mendacia serpentis, pernicious lyes, the lyes of the Serpent; whose first word was, Nequaquam [...], ye shall in no wise dye. Besides these, there is a lye they call Innocuum, a harmlesse lye, of which cometh no hurt or losse. But s. Augustine saith, they that say so, that there is mendacium innocuum, an innocent lye, are not innocui innocent themselves. And though men account nothing to be losse, but losse of name, goods, life, and such like, yet there is no lye wherein there is not losse of truth, which is more worth then all these.

CHAP. VI.

Of a rash lye, an officious lye, a merry lye. Four cases wherein a man seems to speak contrary to the truth, but doth not. Of Mendacium Facti, the Real Lye, by simulation.

NOw a lye in this sence may be two wayes.Mendacium temerarium, a rash lye.

1. To speak contra quam se res habet, otherwise then the thing is, though he that speaks is perswaded in his minde that it is true; and such an one as S. Augustine saith, Non tam mendacii [...] temeritatis accusandus est, is not so much guilty of a lye, as of [...] and temerity; such, as the same Father saith, should learn their

Jude 10.

tongues to say [...], I know not: and not like those in S. Jude, to speak of things they know not.

2. To speak contra quam se animus habet, otherwise then a man thinks; and this

The officious lye.

they divide into officiosum mendacium, the Midwives lye, an officious lye, and [...],

The merry lye.

the merry lye, or the scorners lye, mentioned in Hosea, They make the Princes

Exod. 1. 19.

glad with their lyes.

Now for the former of these, the officious lye, which is for our neighbours profit, [...]. 7. 3. S. Augustine confesses, that these mendacia compensativa did somewhat trouble him. As if a man lying sick, his only son should dye, of which if I should tell him, it would kill him. In this case saith he, what shall I answer, if he should ask me? I must either say, he is alive, or he is dead, or I cannot tell; if I say he is alive, or I cannot tell, a lye is made; if I say he is dead, it kils the father; so that on the one hand here is [...] mendacium, a saving lye, on the other hand, here is Homicida veritas, a killing truth. What should a man do in this case? He answers: When I am in this case, I cannot tell what to say, and yet when I am out of it, me thinkes I can answer well [Page] enough. For I see Saint Paul saith, Nihil possumus [...], We [...] do nothing 2 Cor. 13. 8. against the truth. I see David saith, [...] omnes qui [...] mendacium, Psa. 5. 6. Thou shalt destroy all those that speak lies: I see that God is truth; and I see that as Christ is the truth, who is the first-begotten and onely begotten Son of God; so a lye is of the Devil, and that a lyer is the first-born of the Devil: and I see that if I grant [...] mendacia, some lyes to be lawful, I must also grant aliqua [...], some sinnes to be lawful. And further, if I may lye to save a mans life; or with the Priscillianists, to bring another to Christian Religion, then a man may commit adultery to save ones life. I put the case to stand thus; There is a woman so fondly enamour'd on a man, that except that unlawful act be committed, she would dye, whether this may be [...] adulterium or no? It is certain no man in the world would defend it. Therefore neither can the other salubre [...] be good. So his conclusion is, that neither for safeguard of bodily life, or for the soul, must a lye be spoken. And this [...] hath been generally held since by the Fathers, and by the most and best of late Writers.

This is called the Midwives lye, but improperly; for I like not the racking of places of Scripture, to make more faults in the Fathers and others then they were guilty of. All the Midwives say, is, that the Hebrew women were so strong, that they were delivered before the Midwife came, which is likely to be true of many of them, as we see there are divers such among us. That they spake then, may be said to be onely occultatio veritatis, the concealing of some truth, rather then the uttering of an untruth. This kind of lye may more fitly be called Rahabs lye, Who hid the Spies, and yet said Hos. 2. 5. they were gone: for in her, as S. Augustine saith, there was rather virtutis indoles, a good disposition, then [...] virtus, perfect [...], as appeared by this act.

For that other which they call Jocosum, a merry lye; the Prophet makes it a fault to Amerry Lye. make the King merry with lyes: and if a man may not speak the truth to please men, asHos. 7. 3. the Apostle saith, much lesse may he uttera a lye to please them. And though a perniciousGal. 1. 10. lye be worse then this, yet as S. Aug. saith, it is no good argument to say this is good, because the other is worse, no more then it is to say, because one man is worse then another, therefore the other is good. Therefore he condemns all three as evil: and though these two last are without any great fault, yet not without any sault.

But though we must in no case speak [...] to the truth, yet there are some cases wherein we seem to go against, but do not.

1. When things are spoken in parabolical and figural speeches, as where in Jothams Some cases wherein one may seem to speak [...] to truth, and yet doth not. parable, the trees are said to go and choose a King. So when our Saviour taught by parables, such speeches are not lyes, nor here prohibited: for what in them is propounded, is not res, sed figura rei, not as a real truth, but onely as a figure of some thing that is true. This is lawful in speech, as painting is lawful to represent things the better to the [...]: and thus hyperbolical speeches are lawful; becauseJudges 9. 8. neither in the intention of the speaker, nor in the sense of the hearer, they are contrary to the truth.

2. When part of the truth is concealed, but no untruth uttered. As when [...] Gen. 20. 12. told Abimelech that Sarah was his sister, which she was, according to [...] Hebrew phrase, for she was his brothers daughter; but denied not that she was his wife, but [...] that. so when Samuel went to anoint David King, and the Elders1 Sam. 16. 2. 5 of the City asked him what he came about, he told them he came to sacrifice to the Lord, which was true, for that was one end of his coming, though he had another end also, which he concealed.

3. When a question may have two sences or meanings, and the answer is true in the one, but not in the other; a man may answer it in his own sence which is true, though it be false in another sence. As when Christ was asked by [...], John 18. 36. Whether he were a King? he answered that he was, and that truly, viz. A spiritual Gen. 27. 19. King; though he had no temporal kingdom which was that that Pilate meant. So Jacob might truly say to his father Isaac, that he was his eldest son, in one sence, viz. because hee bought his brothers birth-right, though otherwise hee were not. So our SAVIOUR expounds that prophesie of Malachy concerning Elias, Mat. 11 14. saying, that Elias was then come, meaning not Elias in his own person, but one in the power and spirit of Elias.

4. When the thing is changed in circumstances, a man may [...] contrary [Page] to what he said, and yet not be guilty of an untruth; the Angels said to Lot, they Gen. 19. 2. would not [...] in, but would lodge in the streets: s. Peter said, Christ should not wash John [...]. 8. [...] Cor. 1. 16. 17 his [...], and s. [...] [...] to come to [...]: and yet the Angels came and lodged in Lots house; Peter suffered Christ to wash his feet, and S. Paul did not come; yet none of them were guilty of a lye, because the circumstances were changed. The Angels had not come in, if Lot had not importuned them, S. Peter would not have had his feet washed, if he had not been better informed; and Paul would have gone to Corinth if Satan had not hindred him. All these speeches were to be understood [...] sic stantibus; but not if there were an alteration in the circumstances [...] often change moral actions; besides that, the promises of a good man in moral matters ought to be conditional. In these [...] both the elder Church and [...] Schoolmen have resolved, there is nothing against the truth.

Having spoken of [...], a lye in words we are now to proceed to [...]. mendacium [...], a [...] in our actions; for as S. Augustine saith, Non refert utrum A lye in our actions. quis dicto [...] aut facto, it is all one to lye in our actions, and in our words.

For truth is nothing else but an evennesse, or an equality, 1. Between the thing in its nature, and the imagination we have of it in our heart; and if they be even, then there is [...]. 2. Between the conceit we have in our mindes, and the expression of it by our words or deeds. If the tongue and heart agree, then there is [...] oris, truth in our speech; and if our actions agree with both, then there is [...] facti, truth in our actions: for that Facta, deeds or facts may be signes, as well as words, appears by that of our Saviour, when he saith, that men shall [...]. 7. 20. be knowne by their fruits, that is, by the actions, as fignes of what is in their [...]. 12. 38. hearts: and by that question of the Pharisees, who [...] of him a signe, that is, some act to testifie his greatnesse and power; as also for that, as good is done to edification, and hurt to give offence by words or precepts; so good or evil is done by fact or example: for which cause God hath taken order, that both by our deeds, and by our words, the truth should be confirmed; and that thereOf [...]. should not be Simulatio, dissimulation, which is the vice we here speak of, when men make shew by their actions of what they are not. For if the Factum, the fact or deed, be not commensurate, or equal to the thought and heart, this is simulation.

Yet as we said before, a man may conceal some part of the truth in words, and is not bound to utter all he knows; so here in his actions, he is not bound to signifie or declare all his minde, but that onely which without sin cannot be kept close. God [...]. 8. 2. himself was the author of an ambushment to Joshua, when he made shew of flying before the men of [...]: So Christ made as if he would have gone further, in Luke 24.Luke 24. 28: 28. and did purpose so to have done, if their intreaty had not stayed him, as appearsGal. 4. 20. in the next Verse. So S. Paul wished, That [...] were with the Galatians, having his voyce [...], (that so they might not know him) to the end that he might see and [...] them [...] better.

Here fals in, as a principal part of this simulation or counterfeyting, the sin of Hypocrisie, which is an outward resemblance of Holinesse and Religion, when there is none in the heart; but because we have spoken of this before [...]. 1. Cap. ult., we shall pretermit it here.

CHAP. VII.

The second [...] branch, of the sinne forbidden, viz, Vain speech. Three ends of speech. 1. Edification. 2. Profit. 3. Grace and delight. Of the means whereby this Commandement may be kept. Of Suspition. Rules about it. 1. For the manner.

VVE come now to the second general branch of the sin prohibited, viz. VainOf vanity of speech. speech, which the Prophet David joyneth with dissimulation, when hePsal. 26. 4. saith, He [...] not kept company with vain persons, nor had fellowship with the deceitful: For as in the seventh Commandement is prohibited not onely fornication, but also [...]; so here is forbidden not onely lying and [...], but also vain and foolish speaking.

[Page] Our Saviour in Mark 7. 22. sets down three heads of sin against this Commandement.Mark 7. 22. 1. [...], slander. 2. [...], pride, the occasion of flattery and boasting: and 3. [...], foolishnesse, the root of vain speech: and in Matthew 12.Matth. 12. 36. he concludes, That of every idle word there must an account be given. So that to the former sinnes already handled, we must also adde [...], foolish talk, which Saint Paul doth not distinguish from [...], but makes them all one; though the world-abusing tearms, calls it Vrbanitas, Urbanity, such as is in men full of pleasant conceits and witty jests; CHRIST calls such words [...], idle words; and Job, Words of no value. The Prophet denounceth a woe,Job 24. 25. against them that draw iniquity with cords of vanity; and the prayer of Agur was,Esay 5. 18. Remove from me vanity and lyes. By which places we may gather, that vain andProv. 30. 8. foolish words draw on lyes, and all the Catalogue of sinnes forbidden in this Commandement.

The Prophet David makes vain speech, an essential mark of a wicked man,Psal. 144. 8. (whose mouth talketh of vanity, &c.) And the Prophet Esay saith, that in vanity theyEsay 59. 4. [...], there's the first step, then they proceed to lyes, there's the second, and then further, to corrupt judgement and justice. Therefore David glorieth in this, that he Psal. 26. 4. [...] not accompanied vain men. And Solomon condemns vanity tossed to and fro among Prov. 21. 6. men. That is, when one asks a vain question, and another makes a vain answer, and the third hee gives a worse judgement. And Job reckons this amongstJob 31. 5. his good deeds, That hee had not walked in vanities, neither of speech nor action.

Saint Chrysostome on Ephes. 4. saith, What Workman is there, that hath any tool, which is vain, and serves to no purpose; there is no Instrument but at one time or other hath its use, and the Workman knows what use to put it to. And therefore in this ars animarum, the art of saving a mans soul, which is ars artium, the art of all arts, no man ought to have any thing about him which is in vain, or without some end and use, therefore the tongue must not be a vain Instrument, or imployed to vanity; and so he concludes, that Quicquidest otiosum est criminosum, whatsoever is idle is criminous.

And for this cause it is, that the Apostle bids Titus avoid Foolish and idle questions Tit. 3. 9. about genealogies, and vain janglings about the Law, for which he useth no other reason but this, that they are vain and unprofitable; for if a man will draw the Apostles discourse into a syllogisme, he must make this the major, whatsoever is vain is to be avoided, but such foolish questions are vain, Ergo, avoid them.

This sin we should be [...] careful to avoid, because that man is, as it is in Job, Tanquam pullus onagri, Like the wilde Asse colt, vain and foolish from his birth; Job 11. 12. and [...] as S. Peter saith, we are brought up among men, in whom there is [...] [...], vain conversation, so that we receive it by tradition; and therefore it is one1 Pet. 1. 18. of those things which Christ came to redeem us from. For there is as Job saith, a forgeJob 13. 4. of vanities in mans heart, (ye all forge lyes.) Hence the Apostle exhorts us, Not to Ephes. 4. 17. walk as the Gentiles did, in the vanity of their mindes; and the Psalmist, not to lift up our hearts to vanity.

The Apostle tels us what this vain speech is, Ephes. 4. 29. he saith it is [...],Ephes. 4. 29. corrupt communication; and in the same place he sets down what our speech shouldThree ends of speech. 1. Edification.2. Profit.3. Grace and delight. be, viz. It must either be 1. [...], to edification: or 2. [...] to profit: or for [...], for grace to the hearer.

It is no doubt, but the Apostle as he was in his Epistles, which are verba scripta, written words, so he was in his communication. Now his Epistles tend chiefly to [...], to edification in Religion and Vertue; but when he advises Timothy to drink a little wine for his stomack, this belongs not properly to [...], to edification,1 Tim. 5. 23. but may be referred to [...], it was useful and profitable. And when he bids him remember to bring his cloak, but especially the book and parchments, it must be referred2 Tim. 4. 13. to the same head, to [...]: for as S. Gregory saith, Justa necessitas, corporis necessitas, the necessity of the body, is a just necessity. And when he tels him that Erastus 2 Tim. 4. 20. was at Corinth, and Trophimus he had left at Miletum, this tended not onely to edification, but yet was useful, such things as may be of good use in common life, may be fit matter of our speech.

[Page] For [...], [...], [...], and delight to the hearer, all his salutations may be [...] Rom. 16. hither; for they have neither matter [...], nor any necessary use; but might have been left out, as they are in some Epistles, but they are pleasing to those he writes to; and to this may be referred that poudred speech which the Apostle requires, which is that which is properly called urbanity, when our speech is poudred, not as one saith, atro sale momi, with Salt-peter, but candido sale Mercurii, with Wit, which may delight and refresh the minde, being wearied with grave and weighty affairs.

The Apostle writing to the Corinths saith, I have not been troublesome to you; have 2 Cor. 12. 13. I wronged you or done you injury in this [...] I pray you forgive me this. Here was no need to ask them forgivenesse, for it was no injury to them that he was not troublesome to them; but here was speech poudred with salt, here was salt to make his speech profit, and pierce the more into their hearts, as the Fathers observe, which it would not have done so much, if he had spoken directly, or in plain tearms. And yet this [...], grace and favour, may stand well with edification too; and therefore the ApostlePhil. 3. 2. 3. joyns both together, Rom. 12. 3. and writing to the Philippians, speaking of those that urged circumcision, he uses this poudred speech, calling it [...], concision, Beware Ephes. 5. 4. of the concision, for we are of the [...], circumcision (the true circumcision) which worship God in spirit.

And as he would have [...] avoid all foolish and vain talking, so he exhorts to use [...], thanksgiving, as opposite thereto. It was the error of the [...], that because s. Paul would have no speech but thanksgiving, therefore to whatsoever was spoken in common talk, their answer was, Laudate [...], Let Christ be praised: But the elder Church understood it better, when they expounded the words per [...] effecti, i. e. That we should speak something that was thankworthy, or which deserved thanks; that is, [...] as tended to edification, or some necessary use, or to grace and delight, and to procure love and favour to him that speaks it.

That speech then which may be referred to some of these things, is good, and to be allowed among Christians, but yet though these ends be all lawful, we ought to aim at the best: and seeing that [...], edification, is the best end of speech, therefore this we must chiefly affect. And for the last, though these terrenae [...], these earthly petty consolations be lawful, yet that rejoycing in Psulmis, Hymnis, &c. in Psalms and Hymns, and spiritual songs, is better, and chiefly to be used, although the other may be lawful, and sometimes expedient, especially for those that are Novices, and not come to a perfect age in Christ. And thus we have done with the act of this sin, and the several branches of it [...] in this Comandement.

We come now according to the former rules, to the means of keeping this Commandement.

First, we must avoid groundlesse suspitions, which are the first cause of [...] speechesThe means of keeping this Commandement. of others, and to that end we must labour for stability; for all men naturally are as the Psalmist saith, lighter then vanity it self, and therefore the Apostle exhorts to be stedfast in minde, grounded in the truth. For if we be not stedfast in minde, we shall be1. To avoid suspitions. apt to suspect evil of others without cause.Psal. 62. 9.

This suspicion is one of the fruits of that concupiscence wherewith our nature is1 Cor. 15. 58. [...], and though the first boyling of it, or rising up in our nature, cannot be hindered, yet we must labour to suppresse it when it is risen. The true and proper use of it is for our own preservation and safety; and so in matters that concern the health and safety of soul or body, there is the onely lawful use of it; for in these things it is better to be nimium timidus quam parum prudens, a little too timid, rather then a little improvident. This we see in S. Pauls practice, when the Mariners said, theyActs 27. 30. would but cast out the anchor, he fearing they would have gone down into the boat, and left them in the ship, he said, Vnlesse these abide in the ship, ye cannot be saved.

Now when such affections as are, given for our own good, are converted to the hurt and prejudice of other, this is an abuse; yet in this case it is so common in the world, that not the godly themselves are free from it, but there is a difference between suspitions arising in them and in the wicked: When Christ [...] to [...], what thou doest, [...] quickly; presently suspitions arose in the hearts of the Apostles; one thought, that [...] would have him to buy what they needed against the feast; others, that it [Page] was about giving somewhat to the poor. Suspitions will arise, but in evil men they areGal. 4. 11. positive, in good men privative. The Apostle had some fear and Suspition of the Galatians, which prevailed to the diminution of his good opinion of them, but not to a positive judgement of the contrary. An other example of this privative suspition we have in Simon the Leper, against Christ; he suspected him not to be a Prophet,Luke 7. 39. because he admitted a sinful woman so neer him, til Christ, by the Parable propounded to him, made him alter his judgement, which he did presently; his opinion of Christ began to lessen, but he came not so far as to conclude any thing positively. The godly may have a diminution of their good opinion of some, but this affirms nothing; they may suspend their good opinion, but they do not admit or cherish those thoughts so as to come to a positive determination, and to say it is so. But evil men, as first they suspect and say, I alwayes suspected him to be such an one, so they go further, and make e suspicione judicium, a judgement upon a bare suspicion, [...] is as S. Hierome saith to make trabeme [...], a beam of a mote: and not onely [...], but they proceed further, to resolve in their minde what to do hereupon against the party suspected, and sometime they proceed to act accordingly.

Now for a man to keep himself from rash judging upon suspicions, he must consider two things.

1. That such thoughts and affections as arise in himself, the same he thinks to arise

Rules again Suspicions.

in others, and so such as we think others to be, such we are commonly our selves, as if we be angry, when another speaks evil to us, we suspect, that if we speak evil to any, he is angry with us. Cum ipse stultus sit, omnes stultos putat, the fool thinks all others to be fools. If a man make himself the measure of all things, he cannot but suspect evil of others, if he himself be evil.

2. As a mans affections are, so are his suspicions: If he be ill affected to any, every small suspicion makesa conclusion. When the minde of the Disciples ran upon bread, the Leaven of the Pharisees was a Loaf, they understood Christ of Loaves, when he

Mark 8. 14.

Gen. 37. 8.

meant the Doctrine of the Pharisees. On the other side, Josephs brethren were ill affected to him, and then every dream did increase their [...]. If therefore we walk [...], and remove evil affections from us, and strive against suspicions, there is good hope we may remove them; otherwise, we shall be apt from suspicions to proceed

Acts 28. 4.

to conclusions, as they did against Paul, when the Viper [...] upon his hand, that concluded him to be a [...].

There are six things to be observed, to keep our suspicions from growing into conclusions, and they may be reduced to two, for they concern either the ground, or the object.

1. The ground whereupon they rise. Suspicions naturally rise from slender

1 The grounds of our suspitions

grounds; sometimes in good, as when the Disciples gathered from Christs answer,

John 21. 23.

to S. Peter, that John should not die; some in evil, as when they concluded, that because Peter was of Galilee, as his speech shewed, therefore he was one of Christs

Mark 14. 7.

Disciples; therefore every man must examine his grounds.

2 For the object.

2. The object, which is either God, or man.

1. About God. Mens suspicions will rise about many things which belong onely1 About God. to God, which they will sit and scan, and draw conclusions from them. As,

1. The knowledge of the heart is Gods Prerogative, yet how common is it, for1 Concerning the knowledge of the heart. men to conclude upon a mans meaning, as if they knew his heart. Therefore [...] upon that of the Apostle, Quis es tu, &c. who art thou that judgest another mans servant? saith, My heart is none of your servant, onely God must judge it. Suspicion must never go to amans thoughts.

2. We must not raise suspitions upon the acts of Gods Providence, or draw conclusions2 The acts of his providence. thereupon: as those that from [...], as Nazianzen calls, them, things [...] befall all men alike, as prosperity and adversity gather false conclusions, as if fromEccles 9. 2. a mans affliction or adversity, one conclude him to be a greater sinner then others; as those that saw the Viper on Pauls hand, and concluded him to be a murtherer. When as it is most certain that outward things happen alike to all, as the Wise man speaks: and therefore saith Nazianzen, [...]; thus if a man be born blinde, John 9. 2. either he or his parents have [...]. Thus they concluded against Gods Providence, that the children suffered for their parents sins. The fathers have eaten sowre grapes, and the Ezek. 18. [...]. childrens teeth are set on edge, when as his Providence is a great deep, which cannot be [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] searched out. So they in Malachy conclude, that it is in vain to serve the Lord, becauseMal. 3. 14. there is sometimes no present visible reward. If John Baptist lose his head, or S. Paul his life, some will say, this they have for the service of God.

3. About future things; men are apt to pronounce judgement, when as God onely3 About things future. knows what shall come to passe. If one be cast down, or out of Gods savour, he can never recover again; if men have once surfetted of the world, it is impossible for them to awake, or edormire [...]: but the Apostle teaches otherwise, he would have us wait, if God will at any time give them repentance. Multi sunt intus 2 Tim. 2. 25. lupi (saith S. [...]) multi foris oves, there are many wolves within, and many sheep (for the present) without: and multi sunt rami inserti diffringendi, & rami disstracti inserendi, there are many branches graffen in, which may be broken off, and many broken off, which may be graffed in. We must not then conclude in this manner, for Gods hand is [...] shortened, but his power is the same still.

2. Concerning [...]; wherein men judge amisse, either of the actions, or the persons of others.2 Concerning men, judging,

1. Of the actions, Men often judge amisse; and in this case, when a man doth Judicare 1 The action. de re, without good ground, he hurts none but himself, and therefore we should labour to know the truth of things before we judge them.

2. Of the person; men by judging amisse may wrong the person whom they judge, hereby they make him contemptible and odious; as on the contrary,2 The person. when he is absolved, he gets credit. If I condemn him being an innocent, I do an injury, not to him alone, but to others, I condemn the generation of the just, as the Psalmist speaks; whereas, if I judge well of him, when he deserves ill, this is but error in singularibus, and the [...] way, for the Apostle saith, that Charity is not suspitious, nor 2 Cor. 15. 5. thinketh evil.

2. If there be no determination, but a presupposing, the rule is, a man may suppose2 Concerning suppositions. the worst for the prevention of evil; as if I am to cure a sin, it is better to suppose it worse then it is, then to make it lesse then it is, lest I apply too weak a plaister, which will not heal it. A gentle plaister may help a wound or sore for a while, which after a while will break out again. The Evangelist saith of Christ, that though many beleeved on his name, yet he would not commit himself to them, because he knew what is John 2. 24. in man: but we must not, because we know not what is in man. It is good to suppose the worst, for the prevention of sin.

Now further, in our determinations we are to consider, that either the case is plain,3 Concerring determination. and then there is violenta suspicio, a violent suspition, and here we may conclude; or else it is doubtful, and may be taken in a good [...]; for moralia sortiuntur [...] fine, moral actions are distinguished by their ends: now in this case it is dangerous to conclude against one in a doubtful case, for dubia in meliorem partem interpretanda, doubtful things must be taken in the best sence.

The last rule in this case is, that we must not be too hasty or rash in Judgement, for praecipitatio noverca justitiae, rashnesse is the stepmother to justice. God teaches the contrary by his own example, though he knew the matter before, yet he proceeds judicially, Vbies Adam? Adam where art [...] and in the case of Sodom, thoughGen. 3. 9. the cry of their sin was great, Descendam, saith God, & videbo, I will go down and see Gen. 18. 21. whether they have done according to the cry. Though God needed no information, yet he thus speaks for our example and imitation.

Now for the action, upon a suspition; it is utterly unlawful to act against any upon [...] Concerning the action. a bare suspition. David had a strong suspition of Doeg, that he would tell Saul, what1 Sam. 22. 22. Abimelech had done, yet it was not so strong, as to make him proceed to any action thereupon; for if he had, he had kept him from carrying any tales to Saul. These rules may help us against groundlesse suspitions against others.

Sundry other rules may be given, concerning our selves and our own actions, in relation [...]. to the sins here prohibited, and already handled.

1. When we are to speak the truth of our selves, knowing our own imperfections,1 When we speak of our selves. and that lingua est prodiga, the tongue is prodigal in a mans own praises, we must do as S. Matthew did, who being to tell his own story, calls himself by the worstMatth. 9. 9. name, Matthew the Publican, whereas the other Evangelists call him Matthew the Luke 5. 27. son of Alpheus or Levi, he leaves out also his own feast, which he made for Christ,29. and mentions it not, though S. Luke sets it out: so the same S. Luke speaking of [Page] S. Peters denyal mentions it gently, as that he said, Woman I know not the man, andLuke 22. [...], [...]. Man I know him not: but in S. Marks Gospel, (which was thought by the Primitive Church to be writtten by S. Peter) he saith, that he began to curse and swear that he knew him not. Thus he spares not his own credit in speaking of himself.

2. For hearing such as speak evil of others, [...] we must give them an angry look,2 For hearing others speak evil. for an angry [...] drives away a slanderer, as the North-winde doth rain. And secondly a deaf ear, we must stop our ears against them. It were a happy thing,Prov. 25. 23. as S. [...] saith, if good men would be to the wicked, as the wicked are to them, when they come to them, they shew no liking to them, either by their words or countenance, neither ought the other to shew any to them; but our unhappinesse is, that we want that constancy and courage in good, which they have in evil, and our ears are open to the Charmer.

3. We must not in our reports of any, augere rem, make the matter greater then it is,3 About increasing reports. as [...], when but a dozen of bread, was given to David by Abimelech, he reports that Abimelech gave him [...], as if he had been furnished with a great deal. And the Spies that disheartned the people, by reporting the Canaanites to be far stronger then they were, and not to be conquered; whereas the other Spies told them theNumb. 13. 32. truth, the land was strong indeed, but yet they should not fear [...].

4. Against flattery, this mellea stranguratio, this sweet and pleasant choaking, the4 About flattery. rule is, we shall avoid it our selves, if we forsake not the Law of God, for they that forsake the Law, praise the wicked, &c. And against flattery by others, that weProv. 28. 4. be not strangled with it; we must say contrary to Abab, He hated Michaiah, because 1 King. 21. 8. he did not prophecie good to him, he did not please him by flatteries. But we must say, we hate the flatterer, because he speaks onely placentia, pleasing things. And again,1 Cor. 11. 31. Rom. 2. 1. if we would judge our selves, as the Apostle exhorts, we should not hearken to flatterers, when we see our own defects, we would say as he did, Vatem me quoque dicunt, — pastores — sed non ego credulus illis, they would make me this and that, but I believe them not.

5. How to behave our selves in reproaches. The Prophet directs us, Fear not Esay 51. 7. their reproaches, nor be afraid of their rebukes. We must esteem the witnesse within5 About [...]. us, more then the outward witnesse of the world, and the witnesse above us, more then both. But if reproach be fallen upon us, then we must remember these rules.

1. Sometimes a man is reproached with a matter known, and of which he is convicted; here, 1. he must take heed of frons meretricia, a whorish forehead. If the word of God, and the censures of the Church will not prevail, it is not their civil censures that will work any thing: and 2. he must not onely have the shame in his countenance, but also confusion inwardly, that he may be able to say, This shame I willingly bear, onely I wish, that I may amend my fault, and recover the favour of God, and be in credit with his servants.

2. Sometimes a man is reproached for a thing not known, nor is he convicted of it, yet he knows himself to be guilty; here he is not bound retegere peccatum, to uncover his sin, nisi sine peccato tegere non potest, except without sin, he cannot keep it close; yet he must confesse it to God, and say with David, Tibi soli peccavi, against Psalm 51. 4. thee have I sinned, and done this evil in thy sight, thou knowest of it, though I cannot be convicted of it before men.

Now in this case, either a man hath given some occasion, by carrying himself so, as may give some suspition of such a sin, though he never acted it, and then, because he hath offended in not avoiding all appearance of evil, he must know God hath by this means dealt lovingly with him, to make him more wary to avoid all appearance of evil for the future, and to keep him from wandring and pleasing imaginations of the sin in his heart, for it is sure, sin cannot be long in the heart, before it will come into action.

3. Sometimes a man is charged with that, which he ever [...] in his heart, yet in this case he may make use of an unjust reproach; for by this means, he may be stirred up to prayer, to be still kept from that sin, which he may fall into afterwards, though as yet he be free from it, for many have fallen so; there he should take this as a warning from God, to take heed that he fall not into the just reproach, as Solomon Prov. 28. 14. advises, Vereri opera sua, be afraid and jealous of himself; for, blessed is the man that seareth alwayes.

[Page] And in this case, it is the advise of the Fathers and Doctors, that when a man falleth into unjust reproach, by lyes and slanders, he should examine himself, whether he have not lyed unto God, and so deserved this lying report from men, whether he have not made many promises of amendment to God, in the day of his affliction, which afterwards he hath forgotten; like the Israelites in distresse, who prayed theJudg. 10. 15. Lord, that he would but deliver them that day, and then he should do as it should please him; or as those in Hosea, that cried not with their hearts, when they howled upon Hosea 7. 13. their beds, but were like them in the Psalm, that lyed with their mouths and dissembled Psalm 78. 36. with him in their hearts. This lying to God, when men make fair promises in their sicknesse, or other distresse, which they have no care to perform, may justly cause God to give them over to the lying tongues of men: and for this cause it is, as with them in Hosea, that vinea mentitur nobis, the floor and the winepresse fails us; we shall have fair and forward springs, but God sends such weather as shall deceive our hopes. And as it is said, that the house of Achshib, should be a lie to the kings of Israel; soMicah 1. 14. those that trust in men, for whose favour they are contented to lie and do evil, hoping those men shall be pillars to support them, they shall finde that those they trusted in, shall prove a lye to them, they shall deceive them, and finde there is no help in them. And thus much for the means and rules for observing this Commandment.

The last rule, according to our former method, requires, that we procure the keepingThe sixt rule for procuring the observation by others. of it by others, and herein we have Davids example, whose eyes were upon veraces terrae, the faithful in the land; so effectually would he work, that no deceitful person, nor any that telleth lies should tarry in his sight. The one should be his Companions, but the other should not come neer him. And thus much for thisPsal. 101. 6, 7 ninth Commandment.

THE EXPOSITION OF THE Tenth Commandement. Exod. 20. 17.

[Page]

Thou shalt not covet thy Neighbours house, thou shalt not covet thy Neighbours wife.

CHAP. I.

Reasons against the dividing of this Commandment into two. The dependance of it. The scope and end of it.

WE have formerly mentioned, Expos. Com. 1. Chap. 2. That the Church of Rome together with the Lutherans, as they make the second Commandment and the first but one, so to make up the number of ten, they divide this into two; so that these words, Thou shalt not covet thy Neighbours wife is the ninth, and the rest that follows, is the tenth. And though they take herein the Authority ofReasons against the dividing of this Commandment into two. Saint Augustine, yet we choose rather to follow those that make it but one, as most of the Fathers besides him do, and that for these Reasons.

1. Because it would be unreasonable to thrust two Precepts into one period, and so to pronounce them with one breath; whereas every one of the rest is a full sentence by it self; and therefore it is most agreable to Reason, that this should be so too.

2. Because to make two Laws for two lusts or Concupiscences, as they would do here, is to make Laws for every particular, which is counted absurd in all Laws, for Laws are made in general, and descend not to particulars; and it would be most absurd in this Law of the Decalogue which is most compendious, and therefore most general.

3. Because by this reason we might make more Commandments of this then two, for, though two Concupiscences onely be named, yet there are diverse others here included, as the inward lusts against the fifth, the sixth, and the ninth, which will fall under no Commandment, if they be not reduced hither, and if they be, then they make so many precepts, as well as these two, which refer to the seventh and eighth, which are here mentioned: for objectum determinat propositionem, the object makes the proposition; and therefore, how many Lusts there be, so many objects there are, and so many propositions, and by consequence, so many Commandments: and if they say that the rest are forbidden under these two, they must shew how the rest, being of a different nature, can be referred to these two, which if they cannot do, this is gratis dictum.

[Page] 4. Because the Apostle Rom. 7. 7. & 13. 9. without [...] of any particular [...], [...] it down generally, Non [...], [...] shalt not lust, and [...] makes it but one Commandment.

5. The confent of the Hebrew Doctors about and since Christs time, as Josephus, Philo, Abenezra, and others, and most of the Fathers of the primitive Church since Christ, as we shewed before, are against this division of theirs.

6. In [...] the words are, Thou shalt not covet thy Neighbours house, and then, thou shalt not covet thy Neighbours wife, &c. but in Deuteronomy the last is placed first,Exod. 20. 17. and the other after it; by which inverting the order of the words, God seems expreslelyDeut. 5. 21. to prevent the dividing of this Commandment: besides, that in the ninth Commandment (as they make it) should be forbidden, the Concupiscence against the eighth, and in the tenth the Concupiscence against the seventh, (thou shalt not covet thy Neighbours wife:) and withal the [...] against the eighth in these words (nor his man servant, nor his maid servant, nor his ox, nor his asse, &c.) whereby there would be a manifest inverting the order of the Commandments, and a disturbing of the sence, which one of their own Writers acknowledges, (Hessel) who saith here is sensus [...], and such a Hyperbaton or trajection, as is not to be found any where in the scripture besides: for here is (by their division) first, a prohibiting of the Concupiscence against the eighth Commandment, and then of that against the seventh, and then again of that against the eighth.

7. In their Catechisms, when they come to expound this Commandment as two, they are in such want of matter, when they come to lay forth the several branches of them, that they are [...] to thrust both into one; thus they bring in great lamenesse into the Law of God by this division, whereas his law is of great extent, and very large.

The exposition of this Precept is to be taken out of Deuteronomie 5. 21. Thou shalt not covet thy Neighbours wife, neither shalt thou covet thy Neighbours house, his field, &c. and from the Prophets, Esay 55. 7. Let the wicked forsake his thoughts, &c. and Jeremy 18. 12. where, the doing after the imagination of ones evil heart is forbidden: and in the Gospel, from our Saviours exposition, against the false doctrine of the Pharisees, Mark 7. 15, 16, &c. shewing, that what comes out of the heart defiles a [...]: and from S. Paul, Rom. 7. 7. and Ephes. 2. 3, 4. and such places where the matter of this Commandment is handled.

The dependance of this Comamndment upon the rest, appears in this, that withoutThe dependance of this Commandment. the observing of this, none of the rest can be kept; for, by giving this after all the rest, God would teach us, how all the rest are to be understood, viz. that not onely the outward act is forbidden in them, but also the inward purpose and intention of the heart, though we never proceed to the outward act; so that this is the rule and measure for the understanding and so for the observing of the rest, this is the hinge whereupon all the rest do turn; and therefore S. Augustine saith, Si quis [...] facere studeat, [...] maxime faciat, he that would observe the rest must chieflyProv. 4. 23. look to the keeping of this, for this looks to the heart, out of which as Solomon Esay 54 5 saith, proceed the yssues of life and death,: and therefore he advises, to keep the heart Jam. 1. 14, 15. with all diligence; supra [...] custodiam there is the Cockatrices [...] hatcht, as the Prophet speaks, and here is sin conceived, as S. James speaks; which, when it is perfected by the act, brings forth death.

The scope and end of the Lawgiver in this, is twofold.The scope and end of this commandment.

1. To shew that he looketh further then his [...], his Substitutes on earth can do, and that his Law hath a [...] above theirs; for though mans Law may injicere vinculum, may binde the hands and the feet, it may put [...], a stopple into the mouth, and it may condemn the purpose of the heart, quantum [...] prehendere, [...] far as it can discover or take hold; for if one be found cum telo with a weapon, or breaking into a house, though [...] be hindered from the act of [...] or robbery, yet here is propositum prehensum, the purpose discovered, and taken hold on, and therefore he is punished by mans Law, but all humane Laws say, and it is an axiome in the Civil Law, Cogitationes paenam nemo patiatur, for bare thoughts let no man suffer, and so they let thoughts goe free. But [Page] God takes order for the very thoughts, though they do not appear by any overt act. And therefore Simon Magus is brought to the bar, for [...], the thought of his heart, Pray (saith he) if perhaps the thought of thine heart may be forgiven thee. Acts 8. 22.

2. Propter Pharisaeos, for those that Pharisee like are conceited of their own righteousnesse; that, as S. Augustine saith, superbi peccatores, proud sinners, who are not sanati, healed, may by this Law be convicti, convicted of their need of a Physitian; for though a man may in regard of the full consent of heart, hold out, and justifie himself in some things, and for some small time, (though few attain to this) yet, when he comes to this Commandment, wherein the partus imperfectus, the imperfect birth, (when there is no perfect consent, but some pleasure and titillation onely in the motion) is forbidden, this will make him sweat, and cry out, as it is Rom. 7. 0 wretched man, who shall deliver me from the body of death, and so will make him see that he cannot acquit himself, nor be a Christ or Saviour to himself: but must fly out, and seek to another without himself, as it is in the next words, I thank God through our Lord Jesus Christ, &c.

For the consent of the heart is forbidden by the other Commandments, as they are expounded by our Saviour, who saith, that if a man look upon a woman, hoc animo, & hoc fine, with this purpose, and to this end, to lust after her, that this concupiscenceHierome. is Adultery; but here the intention and desire, though it have not plenum consensum, full consent, but be onely partus imperfectus, is attainted by this Precept.

The distinction here is, that in the former Commandments, the intention of evil is forbidden, etsi non consequaris, though it be not executed; here also, etsi non prosequaris, even though it be not prosecuted or resolved upon, as when the motion is entertained with some approbation or delight, though not fully consented to. S. Augustine contra Julian. explains the matter thus: the one is, Non concupisces, thou shalt not lust, forbidden by this Commandment; the other is, post concupiscentias tuas ne eas, follow not after thy lusts, as it is in Ecclus. 18. 30. and he that hath attained this latter (not to go after his lusts) magnum fecit, saith the same Father, hath done much, sed non perfecit, but hath not done all, quia adhuc concupiscit, because he lusts still.

The Apostle distinguishes them thus, he calls the one peccatum regnans, sin reigning in us, when we follow it in the lusts thereof; the other peccatum inhabitans, sin dwelling in us, when it lusts in us, but hath not got perfect dominion: here it dwells as a private person, there it rules, and hath got a kingdom; for quando peccatum transivit in affectum cordis, & impetravit sensum rationis, ut si adsit occasio, facere disponat, when sin hath so far prevailed both upon our affections, and upon our reason, that there wants onely an opportunity to act it, there it reigns. But when we have given some entertainment to it in our mindes, but are not resolved, so that there is a [...], a reasoning within us; Faciam, aut non faciam? shall I do it, or shall I not? when we have reasons pro &contra, and are not fully resolved, there is peccatum inhabitans, it dwells in us, and this is properly forbidden by this Commandment. If we resolve once, faciam, I will do it, then it is factum, as good as done before God, and may be referred also to the other Commandments, as forbidden there.

CHAP. II.

The thing prohibited, Concupiscence which is two fold: 1. Arising from our selves; 2. From the spirit of God. The first is either, 1. from nature, or 2. from corruption of nature. Corrupt desires of two sorts: 1. vain and foolish; 2. hurtful or noisome. The danger of being given up to a mans own lusts.

THE subject or matter of this Commandment, is Concupiscence or lust, whichThe Subject of this Commandment. is here prohibited, which that we may the better understand, we must know, that it is not every concupiscence which is here forbidden, for there is a twofoldConcupiscence twofold. lust or Concupiscence.

1. There is a Concupiscence of our own, of which S. Peter speaks, There shall 1 Our own. come men walking after their own lusts. 2 Psalm 3. 3.

[Page] 2. There is a lust or concupiscence of the spirit, of which the Apostle saith, that it Gal. 5. 17. lusteth against the flesh: this is holy and good; for when our mindes are enlightned2 Of the spirit. by the Spirit of God, it stirs up in us good motions and desires, and doth strengthen1 Pet 4. 1. us to bring the same to effect, and withal it arms us (as S. Peter speaks) against the opposition we meet with.

By this Concupiscence, evil motions, when they arise in the heart, are checked, asPsal. 42. 5, 11. we see in the Psalmist; Why art thou cast down O my soul, and why art thou disquieted within me? trust in the Lord, &c. This Concupiscence is not condemned here, but asRom 8. it is in it self acceptable, so by helping our infirmities, it makes our prayers acceptable with God, and so procuring audience, whereby we obtain our desires of God, it increases in us love to God, and charity to men. This is not therefore restrained by this Commandment, but the other, which is propria [...], our own Concupiscence.

Now this Concupiscence of our own is of two sorts. 1. [...]. 2. [...]. The first isOur own Concupiscence is two fold. 1 Natural.2 From Corruption. natural, the second is from the corruption of nature, which S. Peter calls [...], the Concupiscence of corruption, or Corrupt Concupiscence. The first is in all men by nature, as to desire meat when one is hungry, or drink when he is thirsty: and this is not forbidden, for it was in Christ himself, who was free from all sin; he was sometimes hungry, and desired meat; and sometimes weary and desired rest, &c. But it is the2 [...]. 1. 4. other, the corrupt lusts or desires which are forbidden in this place. This Faculty ofColos. 3. 5. desiring or lusting was at first given to the soul, to make it move towards those objectsMatth. 21. 18. which the minde propounds, aslevity or lightnesse is in some things, to makeJohn 4 6. them move upwards, whereupon the Heathen called the minde [...], the eye of the soul; and the desire or appetite [...], conatum, the motion or endeavour of the soul after that which the eye discerns: but this desire or [...] being corrupt, choaks the light of the minde, that it cannot direct to what is good; for the faculties of the soul, being conjoyned, do corrupt and infect one another, as Ivy that cleaves to the oak, and draws away the sap, and makes it to wither; and so the minde being blinded, the will cannot move towards that which is good, and thus our desires become corrupt.

Out of this corrupt concupiscence spring up desires of two sorts, as they are distinguishedCorrupt desires of two sorts. by S. Paul, some are [...], vain and foolish, others are [...], noisome1 Tim. 6. 9. and hurtful.

The first we may see in such men as the Apostle calls earthly minded, who desire1 Vain. worldly things, not for natural ends onely, but do transilire fines [...], passe and [...] Col. 3. 1. over the bounds of nature, desiring more then is necessary, for they still desire [...] and more, and as the Psalmist speaks, when their riches increase, do set their hearts [...] them, which as the precedent words imply, is folly and vanity, (O give not your selves unto vanity) such men do think, speak and delight to discourse of nothing but [...],Psalm 62 10. earthly things, and thus at length they corrupt themselves; so that as the Prophet speaks, their silver is become drosse, and their wine mixt with water, when theyEsay 1. 22. mingle their souls with earthly things, which are of an inferiour and baser condition then the soul.2 [...].

The other desires which he calls hurtful, are those properly, between whom andGal. 5. 17. the Spirit of God there is that opposition which the Apostle mentions.

And these do first hinder us from good things, which the Spirit suggests, because there is [...] cordis, a foreskin grown over the heart, which shuts up and closes the heart, when any good motion is offered, and leaves it open when any evil would enter; and also [...] aurium, a foreskin drawn over the ears (O ye of uncircumcisedActs 7. 51.hearts and ears) whereby the like effects are wrought, for it shuts the ears against any thing that is good, and draws the covering aside for corrupt, or unsavory communication to enter in; for which cause God is said in Job, Revelare aurem, to Job 33. 16. uncover the ear, when he reforms men effectually.

And 2. as they hinder us from receiving good, so they corrupt that good which is already in us, like the dead fly in the box of ointment. Eccl. 10. 1.

And 3. they provoke to evil, or which is all one, ad ea ad [...] consequitur malum, to such things as are not in themselves evil, but will [...] us in evil, if we follow after them; (for malum, sive in Antecedente, sive in consequente, malum est, evill, whether in the Antecedents, or in the consequents of it, is [...], and to[Page]be avoided,) therefore the Apostle would not have us to be brought under the power of 1 [...]. 6. 12. any thing, because the Devil doth sometimes kindle such an earnest [...] and appetite in a man after some lawful indifferent thing, that he will not forgoe it for any cause, and then the Devil will quickly finde a condition to annex to it, whereby he will draw a man to something simply unlawful, as he thought to have done with Christ; when having shewed him the Kingdoms of the World, and the glory of them, wherewith he thought he had wrought upon his affections, he presently seeks to [...] him to idolatry, [...] tibi dabo, &c. All these will I give thee, if thou wilt Matth. 4. [...] fall down and worship me.

Thus the desires of our concupiscence in malo, in evil, are either as S. Augustine saith, per injustitiam, or adjustitiam, either to get things lawful by evil means, or if by lawful means, yet for an evil end; and both these wayes of getting are justly condemned, even in the very desire of the heart.

This [...], and these desires proceeding from it, are expressed in ScriptureEphes. 4. 22. by other words. Sometimes it is called the old man; sometimes sin dwelling in Col. 3. 9. us: sometimes, the law of sin, and the law of the members: sometimes, the sting of Rom. 7. 20. 23 1 Cor. 15. 55. death: sometimes, the prick in the flesh: sometimes, the cleaving sin which hangs so 2. Cor. 12. 7. fast on: sometimes, the skirmishing sin which wars against the soul: sometimes, virus Heb. 12. 1. serpentis, the poyson of the Serpent, which the Devil instild into our nature at the1 Pet. 2. 11. first. The Schoolmen call it fomitem infixum, or fomitem peccati, that inbred fewelGen. 3. 7. of sin. Others [...], the disorder, or irregularity of the faculties of the soul: for whereas man had advanced his concupiscence above his reason, against the order and will of God, and so made it chief; and for fulfilling his desire hazarded the favour of God. Therefore as a just punishment, God hath so ordered in his wrath, that itThe danger of being given up to a mans own Iusts. should be stronger then reason; so that it cannot be brought under that superiour faculty though a man would. So that as God said by the Prophet (and it is a fearful judgement) because Ephraim had made altars to sin, therefore they should be to him to Hos. 8. 11. sin: so here, because man would have his concupiscence superiour, it shall [...] be [...] do what he can. Thus God in great wrath sometimes deals with men, as he did with the Israelites, They did eat and were full, and he gave them their own desire, Psal. 78. 30. & 81. 13. they were not disappointed of their lust; and in another place, He gave them up to their own hearts lusts, and to follow their own imaginations. Thus he dealt with the Heathen Romans, as the Apostle saith, after great disobedience, and wilful sinning againstRom. 1. 28. the light of their own hearts; there follows this Illative, Ideo tradidit cos deus, 1 Cor. 5. 5. therefore God gave them up to their own desires, counsels, inventions, and2 Cor. 2. 6. imaginations.

This is a fearful thing to be thus given up to a mans own lust. It is much to be delivered over to satan: Tradatur [...], was a high censure; yet tradatur [...] had a return, he that was so given up, was regained. But when a man is delivered up to himself, it is certain, that by ordinary means, he never returns again: For this is that [...], that reprobate sence (as the Apostle cals it) when God gives a man clean over, and withdrawing his grace, leaves him in his own hands to final destruction: so that it is better to be delivered over to the Devil, then to his own will. And thus we see how well we are to think of our own will, and how dreadful a thing it is to be given over to it, and not to have Gods spirit to maintain a perpetual conflict therewith.

CHAP. III.

How a man comes to be given up to his own desires. Thoughts of two sorts. 1. Ascending from our own hearts. 2. Injected by the Devil. The manner how we come to be infected: Six degrees in sin. 1. The receiving of the seed, 2. The retaining of it. 3. The conception. 4. The forming of the parts. 5. The quickning. 6. The travel or birth.

NOw for the means whereby a man comes to be thus endangered, it hath been partly handled already in the first Commandement, which in our duty to God, answers to this, towards our Neighbour, and shall partly be now touched.

[Page] A man comes thus to be given up to his own desires, by degrees, when he givesZach. 8. 17. way to civil imaginations against his Neighbour. Let no man imagine or think evil in his heart (saith the Prophet) against his Neighbor. We must not give way to it at all, though we suffer it not to proceed to suppuration. There is in every of us an evil imagination against our Neighbour to do them prejudice; and this being in us, then there comes in a temptation, as the Apostle shews, partly from the world, (according to Ephes. 2. 2. 3. the course of the world) partly from the Devil, who then begins to strike and to work and fashion the thought of the heart, to a perfect sin (according to the Prince of the power of this air.) Thus they both work upon our thoughts and desires, to fulfil the desires of the flesh, as it is in the next verse.

So that here is a double cause to draw us to this. 1. Our concupiscence alone, consideredThoughts ascending from the heart. in it self, as it riseth by it self, without any blowing or quickning of it from without. 2. As it is imployed and wrought by the World, or the Devil, or both.

1. By it self alone, Christ speaks of [...], evil thoughts that proceed out of Matth. 15. 19. Mark 7. 21. the heart, and of thoughts that arise in the heart. There is a steam or vapour that arisethLuke 24. 38. from our nature; for evil thoughts [...] arise up, or ascend from below, good thoughts [...], descend or come from above; the one comes from our selves, theJames 1. 18. other from God and his Spirit, for omne bonum desuper. Now the Devil knowing this, takes occasion by those desires which he perceives by some outward signe to arise within us, to assault us, by propounding worldly objects and [...], and so makes use of the world to tempt us. Thus he dealt with Christ, he forbare him till he was hungry, and had his [...]: his natural desire of bread; and then he comes [...]. 4. 3. to him, and offers him stones to be turned into bread; thinking by that means (when2 Kings 3. 14. Christ had a natural appetite) to have been entertained, as Jehoram was for Jehosaphats sake.

2. As there are cogitationes ascendentes, thoughts ascending into the heart, so there2. Thoughts injected by the Devil. are another sort, cogitationes immissae, thoughts cast in by the Devil. Thus the DevilLuke 22. 3. entred into Judas, when he put those evil thoughts into his heart of betraying hisActs 5. 3. Master. So he filled the heart of Ananias and Saphira, to [...] to the Holy Ghost, and to commit sacriledge. And as he sometimes doth this immediately by himself, so he sometimes makes use of the world, and os outward objects, to cast evil thoughts into us. Thus the World and the Devil infect us from without, when we infect our selves fast enough from within: For as Nazianzen speaks, [...], the sparkle is within us, the flame is from the evil spirit, which blows it up: so that though there were no Devil to tempt us, and though we were in the Wildernesse where no worldly objects could allure us, yet we carry enough in our bosomes to corrupt our selves. Neither can we be safe though we leave all the world behinde us, so long as we [...] our own hearts with us, saith S. Basil.

Of these. The ascending thoughts within us, are [...], the other cogitationes immissae, that are sent or injected into us, unlesse they infect us, or we give way to them, are our crosses, not our sins: Nay, Daemon tentando coronas nobis fabricat, by resisting these motions and temptations of Satan, we win the crown, and every temptation we resist, is a new flower to our Garland.

The manner how these thoughts come to infect us is thus. There are six degreesThe manner how we come to be infected with sin. before we come to that full consent and purpose of heart which is prohibited by the other Commandements.

In Genesis, when Eve was tempted, we see how the infection began. There is theGen. 3. 6. fruit held out, the object to allure, and withal the three provocations by which all sins are ushered in to the soul are there set down.

1. It was good to eat, here was apparentia bonis utilis, the allurement of profit.

2. It was pleasant and delightful to the eye; here is apparentia boni jucundi, the bait of pleasure.

3. It is said it was to be desired in regard of knowledge. Here was apparentia [...]

[...] John 2. 16.

& per se expetendi, there are these three mentioned by S. John, The lust of the flesh, the lust of the eyes, and the pride of life.

4. And in the next verse before the Devil addes a fourth, (which may be reduced to the third) Eritis sicut dii, Ye shall be like gods. The very lure of Pride, Excellency, [Page] and a condition to be desired by man being chief of the [...]. These being held out, every one was paused upon by Eve (saith the Scripture) she had respective regard to them all, For the woman seeing that the [...] was good for meat, and pleasant to the eyes, and a tree to be desired to get knowledge, she took of the fruit thereof, and did eat. Out of which we may observe these seve al steps and degrees, whereby sin enters into the soul.

1. The first by s. Paul is called [...], a turning back after Satan, or a turningSix [...] in sin. of the soul back, to look on the object. The first entertaining of it, aversio a Deo, a turning of the soul from God, which when one doth, he begins to prostitute his soul1 The receiving of the [...]. to the Devil.

2. The second they call allube scentium, when it liketh them well, so that sain they1 Tim. 5. 15. would have it. This [...] be sudden, [...] [...] it propassionem, answering to theGal. 4. 9. Greek [...], which signifies, a light motion or passion upon the first sight; whereas2 The retaining of the seed. that which more [...] impressed in us, is called [...], a passion, more [...] Hier. in Mat. or violent. Job compareth him that hath gone thus far, to one that hath a sweet poyson Job 20. 13. in his mouth, who because of the [...] that he feels, is loth to spit it out, and would swallow it; but yet considering that it is poyson he spits it out: or if he do not let it go, nor yet dare swallow it, but keeps it under his tongue, then of [...] it becomes [...], and this is retentio seminis, the keeping and retaining of the [...], as the first was receptio seminis, the receiving of it: And as in that there was aversio a Deo, a turning from God; so in this there is conversio ad creaturam, a turning to the creature.

3. The third is consensus in delectationem, a consent to take delight in it. For (as3 The conception of sin. before) there a double consent. 1 Consensus in [...], a consent to execute or act the sin; and this may be forbidden in the other Commandements, and is that which we called (when we expounded them) the Suppuration, or inward festering of our hereditary wound. And 2. Consensus in delectationem, a consent in minde onely to take pleasure in it, by often rowling of it in the heart, wherein we so far consent to it, as to delight in the thought of it, though as yet we have no full purpose to act it,James 1. 15. but onely gaze and stare upon it, and this they call conceptionem [...], the conceiving of sin.

4. The [...] is called Morosa delectatio, a delaying or lingring in the thought of4 The forming of the parts. it; so that when a man hath once consented so far as to take pleasure in it, he will abide by it, and dwell in it; and this they call articulationem ftaeus, the framing of all the parts in the womb of the soul, whereby it becomes perfect, when every corner is sought into, and every circumstance weighed and considered how the sin may beNum. 25. 1. acted. Dum populus morabatur in Sittim, [...] est populus, when the people [...] at Shittim, the people [...] commit [...] with the daughters of Moab.

5. There is aberratio cordis, the wandring of the soul after it, that is, when theProv. 18. 1. thought is gone, and once past over, yet we resume it and call it back again, and make5 The quickning of it. a covenant contrary to that of Jobs, That we will not suffer our eyes to look from it, butJob 31. 1. will still behold it; and not onely so, but we also imploy those [...] aditus phantasmatum, those gates and passages to the phansie, the senses, to raise up this delight in usGen. 6. 5. again, that we may continue in it. We reade in Genesis of figmentun cogitationum, when there is no real object, and yet a man will notwithstanding frame or imagine a false object to convince the pleasure of a thought. So here is a framing of imaginations to please the soul in such a sinful thought; when besides occasions offered, a man procures to himself occasions outwardly, or inwardly devises fancies to delight himself; this is peregrinatio in peccato, and is commonly called, the quickning of sin when it begins to stir in the womb.

6. The last they call Nixum, the travel or birth: The Greek Fathers call it [...],6 The birth, and travel. conatum, a laying hold on the occasion offered to act the sin formerly resolved upon. It proceedeth upon a syllogisme thus, Si tanta voluptas in cogitando, vel animo revolvendo, quid si potiar? if there be so much pleasure in thinking of it, or revolving of it in my minde, what will there be if it be actually performed? After [...] comes consensus rationis, the full consent of the minde, and then we are out of this Commandement, for there wants nothing but means and opportunity to act it. The conclusion is setdown in the heart, Faciam, I will do it; and then, when occasion is [...], it [Page] is done, and so sin is brought forth and perfected. And these are the six degrees of sin, although iniquitas mentitur sibi, sin flattereth and lyeth to it self, perswading men, they are not guilty, till they come to the last degree, the very act, when as there is sin in all the rest.

CHAP. IV.

The wayes whereby a man is tempted of his own lust. 1. There is a bait. 2. A hook. The same wayes used by the Devil and the World. The affirmative part of this precept. Renewing the heart and minde. The necessity of this Renovation. The meanes of Renovation.

NOw there are two wayes mentioned by s. Iames, whereby a man is tempted by his lust; he is either drawn by a kinde of violence, or enticed by some allurement.James 1. 14. Every man is tempted, when he is drawn away of his own lust, and entised. There is esca and uncus, a pretty inticing bait to allure, and a violent pushing and halingTwo wayes whereby a man is tempted of his own lust. 1. By the bait.2 By the hook. of the soul to enforce. For a man is drawn, either voluptate sensus, by the pleasure of the sense, or else importunitate mentis, by the importunity of the minde: Either sin gets within us, and tols us on till we be catched, or else it assaults us in a boystrous manner, that we yield, and think we can do no other. Against both these we must watch, lest we be like those in Hosea, They have made ready their heart as an oven, Hos. 7. 5. the Baker sleepeth all the night, in the morning it burneth like a flaming fire. They are all hot as an oven, — and there is none that calleth upon me.

In the same order do the other two, the World and the Devil tempt us. There isThe same wayes do the Devil and the World use in their temptations. [...], and there is [...], the alluring and the drawing in them both.

The Devil is called in Scripture, the old Serpent, and the Apostle speaks of [...] [...] a method of craftinesse, and [...] a deceit, (cogging at dice) whereby men are deceived. The Serpent we know is subtile by nature, but he is an old serpent, who if he had any natural defect, might by custome and long experience have supplyed it. Again, the Apostle speaks of [...], the fetches and wiles of the Devil. The2 Cor. 2. 11. Apostles were not ignorant of them, but another may fear, lest it be the Devils method, and craft, by which he is allured, and that he is not wise enough of himself to descry it.

2. He is called a roaring Lion. And under these two names (a Serpent and a Lion) all that is spoken of him in Scripture may be included. As he is a Serpent for his subtilty, so for his strength, violence, and cruelty, he is called a Lion, and a roaring Lion:Mat. 8. 32. When he had leave given him, we see he made the swine run headlong with violence 2 Cor. 7. 5. into the Sea. And the Apostle tels us, that he torments extra pugnis, intra terroribus, 1 Thess. 2. 18. with fightings without, and terrours within: and whereas the Apostle had a good purpose of coming to the [...], to have confirmed their faith, Sathan [...] him. The Apostles had extraordinary knowledge to discern his fetches, and power to oppose his violence, which we have not, and therefore we must stand upon our watch the more diligently, and put on our spiritual armour, that we may be able to oppose him. The extremity in violence, and the exceeding subtilty in perswasion, will bewray whether the temptation come [...] our selves within, or from the Devil without.

And as we say of him, so we may say of the World, it tempts sometimes by fair means, using subtilty, offering pleasures, profits, preferments, &c. to allure us. And if we will not be allured, there is a hook to draw us; instead of profit, we shall have damage and losse; instead of pleasure, grief; and instead of preferment, reproach and disgrace, thereby to prevail against us, and bear us down. s. Augustine saith, Aut amor male [...], or timor male humilians, either love of the bait will inflame us, or fear of the hook will [...] us, to draw us to evil, or to keep us from good. Thus we see all temptations to evil may be reduced to these three heads; they come either from our own [...], or from Sathan, or the World, and all of them seek either to allure us by the bait, or draw us by the hook.

We see the Negative part of this Commandement, in the words expressed. Now because according to our [...] formerly delivered, the Affirmative is implyed [Page] in the Negative, we shall say something of the affirmative part.

The Affirmativepart. Or the thing required, is set down by the Apostle, whenThe [...] part. he exhorts us, To bee renewed in the spirit of your mindes, and to put on the new The renewing of the heart and minde. man which is renewed in knowledge after the image of him that created him, and to become new creatures. We must labour, as the Apostle prayed, that our spirit, soul, Ephes. 4 23. and body may be sanctified, and preserved blamelesse unto the coming of Christ. We mustCol. 3. 10. [...] earthly members, our carnal lusts and affections, and crucifie the old man, Gal. 6. 15. that so sin may not reign in our mortal bodies. Nor onely must the minde be renewed,1 Thess. 5. 23. Col. 3. 5. but the will too, it must be brought into subjection to the will of God, that weRom. 6. may be able to say with David, Here am I, let God do with me, whatsoever he [...]; 2 Sam. 15. 25. and with Christ, Not my will, but thy will be done. Our inward man is corrupt in allMat. 26. 39. the faculties, the understanding is darkned, and the will is perverted. For as in oldJob 14. 4. men there is caligo oculorum, [...] of sight, and infirmitas membrorum, weaknesse1 Cor. 5. 8. Ephes. 2. 3. in the members; so in this old man which we are to put off, there is [...] mentis, and infirmitas spiritus, blindnesse of minde, and weaknesse of spirit, which must be renewed.

Though [...] be in it self, [...], a transient act, yet after the act there is something remains, which requires a necessity of Renovation: as 1. [...], the guilt, which makes us unworthy of favour, and worthy of punishment. 2. Macula, the stain, which renders us [...] and deformed: and 3. [...] seu morbus, the wound or disease, which needs healing and binding up, and consists in a pronenesse and [...] to the like acts.

Now though the guilt of sin past be taken away upon our repentance, yet the stain and the scar remain [...] in part, and need daily renewing. And because a new guilt may be contracted by new sins, therefore we have daily need of pardon and remission.

The necessity of this inward renewing appears, 1. Because of the corruption whichThe [...] of this renewing. naturally lodges in the heart, and so pollutes the whole man, here is that gall which imbitters all our actions, that leaven, which sowres the whole lump; the leprosieEzek. 6. which defiles body and soul; fo that from the understanding which is the head, to the affections which are the [...], all is full of sores. If the [...] be a world of wickednesse, James 3. 6. what is the heart? If there be a beam in the eye, what is there in the heart? Si trabes in [...], [...] in [...].

2. If it be not renewed, it is the most dangerous enemy we have. It is deceitful Jer. 17. 9. [...] all, saith the Prophet; it can deceive us without Sathan, but he can do nothing without it; he must plow with our Heifer, it is more near to us then Sathan, a part of our selves: Resist the Devil and he will [...] from us; but if we resist never so much,Luke 4. 13. this deceiver will stick [...] to us. Sathan tempts and leaves us for a season, but this tempter never leaves us. This is like a treacherous person in the City, which opens the gates and lets in the enemy, who otherwise by [...] could not have entred.

3. It is the fountain of all our actions, none are accepted which come not from a pureMat. 5. 5. Deut. 6. 6. heart; if this be polluted, all our actions are abominable. Whatsoever an uncleanJoel 2. 12, 13. person touched under the Law, was unclean. So whatsoever actions, though good inJer. 4. 3. 4. themselves are performed, if the heart be not renewed and cleansed, they are pollutedPsal. 73. 1. by it.24. 3. 4.

That we may be renewed in the spirit of our mindes, we must use the means.The meaus of Renovation.

1. We must wash our hearts with tears of repentance, as David after his greatPsal. 51. [...]: and S. [...] after he had denied his Master. This potion of repentance will purge out the [...] humours. It is true, the blood of Christ cleanses from all sin, it1 John 1. 7. takes away the guilt, and the Spirit of God renews the heart, in respect of the stain; [...] (saith the Apostle) ye are sanctified in the name of the Lord Jesus, and by 1 Cor. 6. 11. the Spirit of our God; but neither Christ nor his Spirit will come and dwell in an impure heart; if the heart be not prepared by repentance, we cannot apply the blood of Christ to take away the guilt. There are preparatory works wrought by the assistance of the Spirit, as sorrow and [...], before the Spirit comes to dwell in us, and Christ stands at the door and knocks by preparatory acts of grace, before he willRev. 3. 20. come in and sup with us.

2. We must avoid all occasions of sin; If our right eye offend us we must pluck it Mat. 5. 29. out; if our hand offend us we must cut it off; we must part with any thing though never so dear to us, if it be an occasion of sin. We must shun and avoid all evil company. [Page] Psalm 16. 3. David saith, that all his delight was in the saints, and such as did excel in vertue; He119. was a companion of all that feared the name of God; as for the wicked, He would not 101. 7. suffer them to come into his sight, nay he would not make mention of them in his lips. We must avoid idlenes, David was idle when he was tempted to uncleannesse. Idlenesse is pulvinar Diaboli, the Devils bolster: an idle person is a standing puddle, apt to putrifie. This makes solum subactum, the soyl fit for Sathan to sowe his seed in; therefore it was good counsel, semper te inveniat Diabolus occupatum, let Sathan alwayes finde thee exercised.

3. We must watch over our outward sences, which are the windows by which [...] objects are conveyed into the heart, and sinful lusts stird up in the soul: lookGen. 3. 6. not on the tree, [...] thou be taken with the pleasant shew of the fruit. We must prayPsal. 119. 37. with the Psalmist, That God would turn away our eyes from beholding vanity, and [...] Job 31. 1. 1 Cor. 15. 33. ( [...] Job did) with our eyes, not to look upon ensnaring objects: we must stop Psalm 58. 5. our ears against the charms of the Devil. The ear is apt to receive evil speeches, whichMark. 4. 24. it conveyes to the heart, and therefore we must take heed what we hear.

4. Principiis obsta, suppresse the first motions of sin as soon as they arise in the heart, this is to crush the Cockatrice in the egge, this is easy at first, but difficult if we give way to them. Prava dum parva, though they seem small, yet they are bad, and make way for worse: evil thoughts not resisted, bring delight; delight breeds consent, consent action, action custome, and custome necessity; we must therefore [...] Psalm 137. 9. infantes, dash them to pieces while they be young, before they grow too strong. WeGal. 1. 16. must not once consult with flesh and blood, as the Apostle speaks: but as we are careful to quench fire, or stop a breach of water at the first, lest if they break out, it be too late; so we must stop sinful motions at the first, before they gather strength, and so we be not able to resist them.

Colos. 3. 16. 5. The word of God hath a specifical vertue to cleanse the heart. Let the word of Psalm. 19. 9. Christ, saith the Apostle, dwell in you plentifully, or richly. The word of the Lord, saithPsalm 119. 9. the Psalmist, is clean; and therefore he asks the question, wherewith shall a young man cleanse his wayes, and answers, by taking [...] according to thy word.

6. The heart must be weaned from the pleasures and delights of the world, there must be [...] mentis, that we may say with David, I have behaved my self, as Psalm 131. 2. one that is weaned from his mothers breast. This must be by meditating of the vanity, shortnesse, and insufficiency of all earthly pleasures, that as Abner said to Joab, they bring bitternesse at the last. Extrema gaudii luctus occupat, these sweet waters end in the salt brackish sea; these short momentany pleasures will be rewarded with endlesseRom. 8. 13. torments. The rich man received in his life time good things, and Lazarus evil, Luke 16. 25. but now (saith Abraham) Lazarus is comforted, and thou art tormented.

7. We must with the Apostle keep the body under, and bring it into subjection. He1 Cor. 9. 10. that besieges an enemy will cut off provision from him. Those fleshly lusts (which as S. Peter saith) do war [...] the soul, will not be vanquished, if we pamper the body, for by this means they are strengthened. Therefore we must avoid all excesse in meat or drink, and whatsoever may be a provocation or encitement to our Concupiscence:Ezek. 16. 49. Fulnesse of bread, and abundance of idlenesse, were the sins of Sodom: andProv. 23. 33. Solomon gives counsel, not to tarry at the wine, his reason is, thy eyes will behold strange women: we must take heed then of pampering the body, if we would not have those lusts to grow in our heart. And if we have any way neglected our duty herein, we must with the Apostle, take revenge upon our selves for our [...], by some penal2 Cor. 7. 11. exercises, as fasting, watching, prayer, &c. both to shew our true repentance for our exorbitancy, and to keep the body, the better in subjection for the future. And though this seem to be durus sermo, a hard thing to flesh and blood: yet by [...] power of Christ and his spirit we shall be able to perform it.

Thus if we keep our hearts with all diligence, as Solomon exhorts, and labour for purity of heart, we shall be fitted for communion with God, (who is a God of pure eyes) by faith here, and by cleer [...] hereafter, Blessed are the pure in heart, saithMatth. 5. 8. Christ, for they shall see God.

FINIS.

[Page]

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The pattern of catechistical doctrine at large, or, A learned and pious exposition of the Ten Commandments with an introduction, containing the use and benefit of catechizing, the generall grounds of religion, and the truth of Christian religion in particular, proved against atheists, pagans, Jews, and Turks / by the Right Reverend Father in God Lancelot Andrews ... ; perfected according to the authors own copy and thereby purged from many thousands of errours, defects, and corruptions, which were in a rude imperfect draught formerly published, as appears in the preface to the reader.

Andrewes, Lancelot, 1555-1626.

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— The pattern of catechistical doctrine at large, or, A learned and pious exposition of the Ten Commandments with an introduction, containing the use and benefit of catechizing, the generall grounds of religion, and the truth of Christian religion in particular, proved against atheists, pagans, Jews, and Turks / by the Right Reverend Father in God Lancelot Andrews ... ; perfected according to the authors own copy and thereby purged from many thousands of errours, defects, and corruptions, which were in a rude imperfect draught formerly published, as appears in the preface to the reader., Andrewes, Lancelot, 1555-1626..

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Imprinted by Roger Norton, and are to be sold by George Badger ...,. London :: 1650.. (Reproduction of original in Huntington Library.) (Summary of contents: p. [3]-[17])

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